BLAST AND
COUNTERBLAST
CONTEMPORARY
WRITINGS ON THE
SCOTTISH
REFORMATION
edited by
I. B. COWAN
1
BLAST AND
2
COUNTERBLAST
BLAST AND
COUNTERBLAST
Contemporary Writings on
the Scottish Reformation
edited by
I. B. COWAN
THE SALTIRE SOCIETY
GLADSTONE'S LAND, LAWNMARKET
EDINBURGH
3
FIRST PUBLISHED 1960
Printed by The Stanley Press, Edinburgh
4
PREFACE
THE Reformation in Scotland not only effected a new order in the organisation and worship
of the Church in Scotland but also introduced new concepts in the spheres of education and
poor relief. The ambitious scheme outlined by the Reformers was in some instances to prove
incapable of implementation, while in others, success was only achieved many years after the
events of 1560. Failure to implement the programme of 1560 was due largely to practical
considerations, but in other directions the inclination of the people prevented the immediate
achievement of the ideal. It was however, with the rise of Presbyterianism and the publication
of the Second Book of Discipline in 1578 that the real divergence from the standpoint of
1560 was to develop.
In the following extracts from contemporary sources, certain central themes, ranging from the
state of the pre-Reformation Church to the more important proposals of the Reformers, have
been selected with a view to assessing the significance of changes which occurred at the
Reformation, while at the same time an attempt has been made to illustrate the success which
these ideas enjoyed during the second half of the sixteenth century.
In the selection of extracts the general policy has been, wherever possible, to illustrate the
various themes from sources other than the familiar. In this respect acknowledgements are
due to Miss Alina Calderwood for the provision of an extract from the MS. Book of the
Canongate and to Dr Gordon Donaldson who provided several manuscript extracts for
inclusion in this volume. To both of the above and to the members of the Publications
Committee of the Saltire Society who rendered valuable help in the production of this work,
the editor tenders his grateful thanks.
IAN B. COWAN.
5
CONTENTS
THE PRE-REFORMATION CHURCH.
THE POLICY OF REFORM FROM WITHIN
THE GROWTH OF PROTESTANTISM
THE REFORMATION
THE TRIUMPH OF PROTESTANTISM
MODERATION IN REFORM
CHURCH BUILDINGS
PERSONNEL
THE PROGRAMME OF 1560
EDUCATION
POOR RELIEF
THE ORGANISATION OF THE CHURCH
GENERAL ASSEMBLY
BISHOPS AND SUPERINTENDENTS
THE KIRK SESSION
THE MINISTRY
THE ADMISSION OF MINISTERS
THE SUSTENANCE OF THE MINISTRY
ECCLESIASTICAL DRESS
DIVINE SERVICE
PSALMS AND MUSIC
COMMUNION
BAPTISM
MARRIAGE
BURIAL
FESTIVALS
PLAYS
6
THE PRE-REFORMATION CHURCH
The decline of the medieval church, both morally and spiritually, can be assessed from an
examination of the following contemporary sources which range from the views of earnest
churchmen of the period to the more pointed, if none the less true, accounts of contemporary
literature. All these extracts are drawn from writers who remained staunch upholders of the
old faith and their comments therefore possess a validity which they might have lacked had
they been written from a Protestant standpoint.
The ecclesiastical polity of Scotland is not worthy of comparison with that of England; the
bishops admit to the priesthood men who are quite unskilled in music, and they ought at least
to understand the Gregorian chant. It happens sometimes that thirty villages, far distant one
from another, have but one and the same parish church; so that a village may be separated
from its parish church by four to five, sometimes by ten miles. In the neighbouring chapels of
the lords, however, they may have a chance to hear divine service, because even the meanest
lord keeps one household chaplain, and more, if his wealth and other provision allow it. In
war these men are not inferior to others that are laymen; mass they celebrate before midday.
From what has now been said it follows that in Scotland the cures are few, but wealthy; and
their wealth disinclines the clergy to serve their charges in person. It would however be better
to multiply the cures, and lessen the revenues, and the bishops should have an eye to this.
John Major, A History of Greater Britain, 30
Divisions for matter of relligion and doctrin for dyvers years past had been but in conception;
they are now at the poynt of birth, and reddie to ryse; and factions, private hatreds, contempt
oflawes, disobedience to the civil power begun to burst out, which in short tyme turned to
open rebellion. It is certain that in these dayes the Church in this kingdome was in a lethargie;
the members were all diseased, and schisms and distractions in the Church were raging in
many pairts of Christendome. Heer, were, in a corner of the wordle [world] far from those
that manadged affairs of the Church, and had almost forgote our obedience, prelats and
bishops, who should have governed the Church heer, were turned lasie in spiritual exercises;
priests and the inferior Clergie were become loose and idle, and lascivious, many of whom
with a greedie appetite embraced those liberties newlie preached. In a word, all was out of
fraim; for the people in general (as it were) wearied with the old Church government, and
willing to accept of any novelties that agried with there humors.
Lord Herries, Memoirs, 14
Se we nocht daylie be experience, gyf ane benefice vaick, the gret men of the realme wyll
have it for temporale rewarde ... or ellis thai wyll steir up seditioun ... And quhen thai have
gottin the benefice, gyf thay have ane brother, or ane sone, ye suppose he can nolderl sing nor
say, norischeit in vyce al his dayis, fra hand he sall be montit on ane mule, with ane syde2
gown and ane round honett, and than it is questioun, quhether he or his mule knawis best to
do his office. Perchance Balaames asse knew mair nor thai baith ... And nocht allanerlie3 sick
men ar croppin in the Kirk be meanis of sum wickit gret personages; bot thou maye se daylie
... ane bairne and ane babe, to quhame scarcelie wald thou geve ane fair apill to keip, get
perchance fyve thousand saules to gyde: And all for avarice ... that thair parentis may get the
proffect of the benefice ... and the pure simpyll bairne scarslie gett to bryng hym up
vertuuslie; the convent and place quhare God suld be daylie honourit and servit gais clene to
7
rewyne. And yit thay, quha ar the procuraris ... of sick monsterus farssis4 to be in the Kirk of
God, ar the maist principalis cryaris out on the vices of Kirk-men. Geve the Kirk had the auld
ancient libertie ... that ane bischop wer frelie chosin be his chapitre, the abbot and prior be the
convent, and of the convent, than sulde be qualifeit men in all the estatis of the Kirk; than
sulde all hereseis be flemit5, and the peple weill techeit ... In the mene tyme ... the Kilk is
sclanderit, God is dishonorit, all hereseyis, wickitnes, and vice regnis.
Quintin Kennedy, Ane Compendius Tractive (Wodrow Soc. Misc., 151-2)
1
neither
flowing
3
only
4
farces
5
cast out
2
The proude Persone, I thynk trewlye,
He leidis his lyfe rycht lustelye;
For quhy? he hes none uther pyne1
Bot tak his teind, and spend it syne:
Bot he is oblyste, be resoun,
To preche on tyll his perrochioun2:
Thoucht thay want precheing sevintene yeir,
He wyll nocht want ane boll of beir3.
And als, the Vicar, as I trow,
He wyll nocht faill to tak ane kow,
And umais4 claith, thoucht babis thame ban5,
Frome ane pure selye housband man.
Works of Sir David Lindsay, i, 337·8
1
labour
parishioners
3
harley
4
uppermost
5
excommunicate
2
8
THE POLICY OF REFORM FROM WITHIN
Certain sections of the clergy were very much alive to the dangers of a decadent church
which had ceased to minister to spiritual needs and had lost almost all semblance of
discipline. As a result of this awareness, strenuous efforts were made to effect a reformation
within the existing framework, this movement culminating in the decade before the
Reformation with the holding of three provincial councils of the Scottish church at which, as
can be seen, strenuous efforts were made to correct abuses. In addition, the issue of
Archibishop Hamilton's Catechism in 1552 and a 'Godlie Exhortation' on the Eucharist.
commonly known as the 'Twapenny Faith', in 1559, further indicates the genuine desire of
Churchmen, not only to set their house in order, but if necessary also to effect a modification
in doctrine.
Item the present convention, perceiving that the greatest neglect of the divine mysteries has
prevailed among the subjects of the realm within these last few years, so that very few indeed
out of the most populous parishes deign to be present at the sacrifice of holy mass on the
Sundays and the other double festivals appointed by the church, or to attend the preaching of
God's word; therefore it decrees and ordains that all and sundry who wilfully absent
themselves from the parish mass on days of obligation, or from sermon when preached in
their parish church, be carefully noted by the curate, who shall report the same to his own
dean or the visitors deputed for the greater offences, that they may be severely punished with
the pains promulgated according to the quality of the offender and the frequency of such
offence and the nature of such shortcoming; and it likewise decrees that those who have
fallen into the habit of hearing mass irreverently and impiously, or who jest or behave
scurrilously in church at time of sermon, or who presume at such times to make mockery or
engage in profane bargainings in church porches or churchyards, shall be not only punished
with ecclesiastical censure, but shall also underlie other penalties to be inflicted at the
discretion of the ordinary.
Patrick, Statutes of the Scottish Church, 138-9
For the avoidance of popular discontent, especially at Eastertide, when it happens that the
church's ministers are, at the service of the sacrament of the body and blood of Christ, so
solicitous to exact the smaller teinds and certain other offerings, as to seem to sell that most
sacred sacrament for the consideration of the delivery of a garment, to the great scandal of
Christians in the eyes of the rude rabble at least, and indeed of every one who has been at
church; this synod decrees and ordains that vicars of parishes, so far as it shall rest with them,
shall come to an agreement with their parishioners a short time before Lent, in the month of
January, in regard to such smaller teinds, whether they are personal or mixed, and in regard to
the other offerings due to the church: and to this effect, they shall obtain, procure, and see put
in execution monitory letters, drafted in due form, from their respective ordinaries, so that at
the solemn service of Easter the Christian people may have greater leisure for prayer, and
may also receive that sacrament with a more ardent spirit of devotion and with divine
fervour, once a positive interdict has been put upon all exactions of dues at that time.
Ibid., 185-6
James, by the mercy of God, Archbishop of Glasgow, to our dean ... ordain and command
...that ye peremptorily ... warn and charge the reverend father, Andrew, Commendator of
9
Jedburgh, and likewise a venerable man, Mr Robert Richartsoun, iconomus1 of the place and
monastery of Melrose, ... that between this and Lammas next they respectively maintain in
these places, proportionate with their revenues, a sufficient number of religious, and provide
them with food and clothing and other necessaries of life, and repair their ruined and
dilapidated buildings in keeping with their requirements, under pain of exconununication.
Melrose Regality Records, iii, 176-7
1
administrator
Archbishop Hamilton's Catechism, 1552
This present convention decrees and ordains that a certain book, written in our vulgar
Scottish tongue, and, after the most elaborate revision, approved by the opinions and votes of
the most prudent prelates in the whole realm, and of the most learned theologians and other
churchmen taking part in the proceedings of the present convention, shall be put into the
hands of rectors, vicars, and curates, as much for the instruction of themselves as of the
Christian people committed to their care: which book it orders to be called a catechism, that
is to say, a plain and easy statement and explanation of the rudiments of the faith.
Patrick, Statutes of the Scottish Church, 144
The Lord's Prayer
O Our Father quhilk is in Hevinnis. Thy name mot be hallowit. Thy kyngdome mot cum. Thy
wyll mot be done in erd, as it is in hevin. Geve us this day our daylie breid. And forgyff us
our dettis as we forgyfe our dettouris. And lede us nocht in temptatioun. Bot delyver us fra
evyl. Sa be it.
Extract From Hamilton's Catechism (ed. T. G. Law), 249
The Twapenny Faith
The Bischoppis continewed in thare Provinciall Counsall evin unto that day that JOHNE
KNOX arryved in Scotland. And that thei mycht geve some schaw to the People that thei
mynded Reformatioun, thei sparsed abrod a rumor thairof, and sett furth somewhat in print.
which of the People was called "The Twa-penny Fayth."
Knox, Works, i, 291
Attoure1, wytt2 ye Christiane and faithfull peple that quha ressavis worthelie this blyssit
sacrament, ar unit and coniunit to the mistical bodie of our Salviour Jesus Christe: that is to
the Sanctis of Hevin, and to thame that hes the grace of God in the erd, and maid quick and
levying membris of the samyn misticale bodie. Heirfor I maist hertlie for the maist tender
lufe, reverence, and mercy of Christe Jesus our Salviour exhort yow all Christiane peple that
ye ressave this precious sacrament with perfyte faith, belevyng fermlie that Christ Jesus your
Salviour tholit passioun and deid upon the Croce for your synnis. In remembrance quhareof,
with a perfyte conscience, ye aucht to ressave the samyn: and becaues this sacrament is the
sacrament of lufe and concorde, se that nane of yow with despyte1 in your herte presume to
cum to this blyssit sacrament, bot as ye walde be forgevin of your synnis and ressavit in
unitie with God, swa aucht ye to forgeve uther. And because ye desyre to prepare your self to
10
ressave sa precious a gift, raise your hertis to God, and als with grete dolour praye him in
Jesus Christis name and for the merit of his Blyssit Passioun, to mak yow worthy be his grace
thairto. For and ye ressave the samyn unworthelie, it wyll be to your damnatioun. And
because cursing cuttis and devydis the cursit fra the haly congregatioun off the Kirk of God,
and deidly syn makis man unabyll to ressave worthelie this blyssit sacrament, heirfor [praye
yow, and ais ernestlye in Jesus Christis behalfe and name chargis, that nane off yow knawing
hym self eursit, or in stait of deidly syn, or nocht confessit to his curate or uther preiste
havyng power theirto, according to the law of God and Haly Kirk, presume to cum to this
haly and maist excellent sacrament of our Salviour Jesus.
1
moreover
know
1
contempt
2
To the Clergye
Ye vicaris, curatis, and utheris preistis that ar employit in the ministratioun of the blyssit
sacrament of the altare, witt ye that the Provinciale Counsale straitlye chargis yow, that ye
minister the blyssit sacrament mair godIie, mair honestIie, and with gretare reverence than ye
war wount to do. Thole nocht your parrochianaris to cum to this blyssit sacrament
misordourlie. But put thame in ordour be your rninisteris before the altare, and requyre tham
to heir yow reid the afore wryttin exhortatioun, without noysse or din, and to sit stylI swa in
devotioun, with devote hert and mynde, quhill thay be ordourlie servit of the saide blyssit
sacrament.
Patrick, Statutes of the Scottish Church, 189-90
11
THE GROWTH OF PROTESTANISM
Efforts at reform from within the church were almost entirely ineffective. The top-heaviness
of the church's financial structure made any attempts to restore the balance in favour of the
parishes almost impossible, while the very poverty of the parish priest, due to these
circumstances, made the ideal of an educated priesthood, no more than a pious hope. This
inability of the church to reform itself, coupled with a genuine growth of Protestantism,
which had continued to attract adherents in spite of legislation and trials for heresy, all made
the Reformation inevitable.
The steady growth of this movement, which culminated in the events of 1559-60, can be easily
followed through the records of the period. These illustrate not only the efforts to suppress
the Reformers by an authority whose attempts were constantly hindered by the political
entanglements occasioned by growing support for an English, rather than a French alliance,
but also the positive support for the movement as seen in iconoclasm and the popularity of
contemporary religious songs and ballads.
Protestantism and Politics
Methven to the Queen Dowager, 3rd June 1548
I haif freyndis in all partis in this realm, at quhom I haif maid delygent lawbouris to haif
intelligens quhat is the caus that Inglis men is fawvorit and the auttorite1 nocht obeyit nor
servit. I fynd ther is sum prynsipall thingis quhilkis is the caussis. In the first, part of the legis
has tayn new apoynzionis2 of the scriptour and has don agan the law and ordinance of haly
kirk.
Correspondence of Mary of Lorraine, 240-1
1
2
Civil Power
opinions
In Scotland also, the Quen Regent was of the same oppinion with hir brether, and beleved to
have the haill prelatis upon hir syd; wha had gret reull and autorite for the tym, and had
assisted hir to the breking of the contract of mariage with England. and transporting of the
yong Quen to France. Bot now the Archebischop of St Androwes began to think, that incaice
the yong Quen died without succession of hir body, that the Erle of Arran his neveu1 mycht
the eyselyer be crownit, (the Governour his father being alredy in possession,) was against
the transporting of the crown matrimoniall till France; and having for the tym the haill gyding
baith of the Governour his brother and of the contre, drew easely the maist part of the prelatis
upon his oppinion. Wherthrow the Quen Dowagier wes compellit to address hir to a contrary
faction, to wit, the maist part of the nobilite and bourrowes, wha wer becom professours of
the refourmed religion. Wynnyng twa of the estaitis upon hir syd, sche obtenit hir intent;
quhilk maid hir eftirwart to schaw greter favour unto them of the refourmed religion,
overseing ther secret prechingis; wherby the religion incressit, sa that the maist part of the
contre becam professours or protestantis, and sic as wer banissit for religion and for the
Cardinalis slachter, brooht hame to fortifie the faction that favorit maist the weall of hir
Maiesteis affaires.
Sir James Melville, Memoirs, 72-3
1
nephew
2
long discontentedly
12
The Reformed Relligion increased, and the professors repyn2 to be kept at under and
commanded by men of a contrarie relligion. They have long since put the CardinalI out of the
way; and now the Governor, and his base son the Archbishop of St Androes, are these who
stop the course of reformation. Whereupon they traduce there actions, and taxes there fame,
to bring them in contempt with the people, and there authoritie in misregard. The Governor is
taxed with crueltie, oppression, and avarice; and the Archbishop is taxt with licentiousness
and whordome (vyces worthie to be detested by the men themselves, if they be guilty). But
the greatest imputation was, that they laboured to keep doune the Reformed Relligion, by
fyning, banishing, and execution to death, which they termed a persecution of the saints of
God; although the other partie termed it an executing the laws upon factious and semcious
men! The truth was this: nothing was done by the one that was any way satisfactorie to the
other partie. Everie day the Governor's authoritie, in the civill government, was more and
more misregarded; and the Archbishop's, in Ecclesiastical matters, contemptible. Everie thing
that fell out was a ground for the Reformed partie to take hold on, to bring themselves
respect, and the authoritie of the other partie in hatred with the commons; as may easilie be
observed in the historie.
Lord Herries, Memoirs, 26
The Rise of Protestantism
1540-1
Upoun the last day of Februar, thair was ane certane of persones accusit for heresie in abbay
kirk of Halyrudhous; and thair was condempnit twa blak freris, ane channon of Sanctandrois,
the vicar of Dollour; ane preist and ane lawit1 man duelt in Stirling, wer brynt the same day
on the castell hill of Edinburgh.
Diurnal of Occurrents, 23
1
lay
William Kerr to the Queen Dowager-25th August 1553
This sal be to advertis your grace that the tua yong lardis of Sesfurd and Ferniherst with the
sheref of the Cavers and lard of Haldene browcht ane canone of Sanctandrois callit
Acchisoun til Celso be the sone raysing in the mornying this Frayday last the xxv of August,
and maid ane sermond.
Correspondence of Mary of Lorraine, 368
The greatest fervencie appeared in the Mearns and Angus, and Kyle, and Fyfe or Lothian; but
cheifely the faithfull in Dundiei exceeded all the rest in zeall and boldnes, preferring the true
religion to all things temporall. But in Edenburgh their meeting wes but in privat houses.
Historie of the Estate of Scotland
(Wodrow Soc. Misc. 54)
13
Protestant Literature
James, be the grace of God king of Soottis, to our shireff of Aberdene and his deputis, ...
greting: Forsamekill as it is humelie meynit and schewin to us be ane reverend fader in God,
and our traist consalour, Gawyne bischop of Aberdene, that quhare syndry strangearis and
otheris within his diocesy of Aberdene, has bukis of that heretik Luthyr, and favoris his
arrorysl and fals opinionys incontar oure act of Parliament laitlie maid in our last Parliament:
oure will is heirfor, and we charge you straitlie and commandis that incontinent thir our
lettres seyne, ye publise the saide act at all places neydfull, and tak inquisitione gyf ony
persons be fundin within the sayde diocesy of Aberdene that hes sic bukys, or favoris sic
arorys of the sayd Luthyr; and that ye confisk thair gudis and inbryng the samyn to our use
and profitt, efter the forme of the said act, as ye will ansuer tharapoun.
Extracts from the Council Register of Aberdeen, i, 110
1
errors
Anent the artikle proponit for remeid of sclanderous bitlis writtingis ballatis and bukis that ar
dalie maid writtine and prentit to the diffamatioune of all estatis baith sperituale and
temporale and gevis occasioune ilk ane to leichlie and contem utheris. And for remeid heirof
It is statute and ordanit that na maner of man tak upoune hand to mak write or imprent ony
sic billis writtingis ballatis diffamatouris or sclanderous bukis under the pane of deid and
confescatioune of all thair gudis movabile.
Acts and Decreets, i, fo. 368
But as for the more particulare means whereby many in Scotland got some knowledge of
God's trueth, in the time of great darkness, there were some books sett out, such as Sir David
Lindesay his poesie upon the Foure Monarchies, wherein many other treatises are conteined,
opening up the abuses among the Clergie at that tyme; Wedderburn's Psalmes, and Godlie
Ballads, changeing many of the old Popish Songs unto godlie purposes; a Complaint given in
by the halt, blinde, and poore of England, aganis the prelats, preists, friers, and others such
kirkmen, who prodigallie wasted all the tithes and kirk liveings upon their whoores and other
unlawfull pleasures. so that they could get no sustentation nor releef as God had ordained.
This was printed, and came into Scotland. There were also some theatricall playes, comedies,
and other notable histories acted in publict; for Sir David Lindesay his Satyre was acted in
the Amphitheater of St Johnestoun, before King James the V., and a great part of the nobilitie
and gentrie, fra morn to even, whilk made the people sensible of the darknes wherein they
lay, of the wickednes of their kirkmen, and did let them see how God's Kirk should have bene
otherwayes guyded nor it was; all whilk did much good for that tyme.
Row, Historie of the Kirk of Scotland, 6-7
As they past, where they found in their way any kirks or chappells, incontinent they purged
them, brekin downe the altars and idolls in all places where they come. And soe praising God
continually, in singing of psalmes and spirituall songs, they rejoiced that the Lord wrought
thus happily with them.
Historie of the Estate of Scotland
(Wodrow Soc. Misc., 58-9)
14
Of our Belelf
We trow in God allanerliel,
Full of all mycht and Maiestie,
Maker of hevin and eird sa braid,
Quhilk hes him self our Father maid:
And we his Sonnis ar in deid,
He will us keip in all our neid,
Baith Saule and body to defend,
That na mischance sall us offend;
He takis cure, baith day and nycht,
To save us, throw his godly mycht
Fra Sathanis subteltie and slycht.
Gude and Godlie Ballatis, 10
1
alone
Pray God for grace, my lufe maist dear,
Quhilk bocht us with his precius blude,
That we him lufe with hart inteir,
In weIth and want, be land and flude.
Christ, our onlie succour in distres,
In till his grace quha dois confide,
His grace till him will ay incres,
Quhen warldlie traist will faill at neid.
Gude and Godlie Ballatis, 167-8
Iconoclasm
Provest baillies and consale of Edinburgh We greit you weill Forsamekile as we are informit
that thair is certane odious balletis and rymes laitlie sett furth be sum ewill inclinit personis of
youre tooo quha hes alssua tane doun diveris imagis and contempnandlie brokin the samyn
quhilk is ane thing werray sclanderous to the peple and contrarious to the Ordinances and
Statutis of Haly Kirk And it is gewin us to understand that the maikaris of the said misordor
ar all indwellaris and inhabitaris of your said toun Quhairfoir we chairge you that incontinent
eftir the seieht hereof ye deligentlie inquire serche and seik for thair names.
Lib. Statuto Burgi de Edinb., ii, fo. 83
(Statuta Ecclesiae Scoticanae, ii, 295)
1558
It chanced in the sayd moneth of Julii, or a little before, that the image of St Giles wes taken
out of the High Kirke of Edenburgh privatly in the night. And because the wicked custome
wes that the said idole wes borne through the toune the first day of September everie yeare;
and perceaving the said day approach, the Bishop of St Andrewes admonished the
Magistrates and Counsell of Edenburgh to cause make a new idoll against the sayd day,
under pain of his greate cursing. And because they obeyed him not, he caused his curate,
Tod, to curse them as black as cole; from the which they appealed to his unholy father the
15
Pope. Always the said first of September, called St Giles' day, loath to want any jott of the
devill's service, they borrowed of the Gray Friers a little Idoll of St Giles, and putt on a
golden coate upon the same, and presented it in that guise according to the wicked custome,
to be caried through the toone. It was soone taken up by the blind ignorant, and carried in
procession through the most part of the Toune, till at length it wes pulled downe and broken
by some brethren of the towne, who, moved with zeall, could not suffer such manifest
idolatrie, ... notwithstanding no man receaved any harme; albeit; the number of people wes
exceeding great; bot the Papists, priests, ffriers, and Bishops, were altogether dashed and
confused and their array broken.
Historie of the Estate of Scotland
(Wodrow Soc. Misc., 54-5)
16
THE REFORMATION
Events came to a head in 1559, when a combination of religious, economic and political
motives assured sufficient support for the reformed cause, although it was not until the
intervention of Elizabeth of England in 1560 that success was assured. Only on the political
side was the issue decisive, the French, whose presence had encouraged many to side with
the pro-English reforming party, being expelled from Scotland. On the religious and
economic side, no firm conclusion was yet reached. The Mass and the exercise of authority
from Rome were forbidden, but nothing was done to endow the new church or disendow the
old, one of the practical difficulties in this respect being the possession of most monastic
lands and revenues by the nobility.
The Events of 1559-60
In the end of this moneth of Aprill, the minister of God's Word, John Knox, arrived at Leith,
and on the next day after his commemg, ... the Papists meeting at the Councell being well sett
downe in the B1ackfryers of Edenburgh, one ranne in and assured them that John Knox, who
wes new come out of France, had beine all that night in the towne: at the which newes, they
being all astonished, leaving the Councell, rose suddenly from the board where thay satt, and
passing forth to the yeard, altogether abashed, fearing the thing which came suddenly to pass.
In the meane tyme that court wes cast so that they never mett there againe to this day.
Historie of the Estate of Scotland
(Wodrow Soc. Misc., 56-7)
Christ Jesus is preached even in Edinburgh, and his blessed sacraments rightlie ministred in
all congregatiouns where the ministrie is established; and they be these :-Edinburgh, Sanct
Andrewes, Dundie, Sanct Johnstoun, Brechin, Montrose, Stirline, Aire. And now, Christ
Jesus is begunne to be preached upon the south borders, . . . in Jedburgh and Kelso, so that
the trumpet soundeth over all, blessed be our God.
Knox, Works, vi, i, 78
The Conflict in Doubt
In the end of the same moneth of August (1559), there arrived at Leith fower ensignes1 of
Frenchmen. About the same tyme the communion wes publicquely administred in St. Giles
Church, John Willox being minister, whereat the Queene wes highly offended.
After the departure of the Lords, the Bishopp of St. Andrewes, with his Balamites, came to
St. Giles Kirk to hallow the same, which they alledged to be polluted, by reasone it had been
purged) of idolatrie in the moneth of July ... and that the Evangell had beene preached in it,
and the sacrament rightly administred; therefore the said Bishopp, with his masking-goods,
cross, capp, and miter, after he had mumbled over some Latin words, he begunn to cast his
holy water in all the parts of the said kirk, and then immediatly sett up their idolatrous Messe;
for there wes altars already built.
17
(Five months later). Some gentlemen of the Congregation came to St. Giles's Kirk, and broke
downe the altars againe, and purged the said kirks of idolatrie, with the rest of the kirks. And
incontinently the Gospell wes truely preached, from the first day of Aprill (1560).
Historie of the Estate of Scotland
(Wodrow Soc. Misc., 67, 73, 83)
1
military bodies
18
THE TRIUMPH OF PROTESTANISM
While opinions vary as to the strength of the Protestant movement in Scotland in 1560, one
thing is certain, that the old faith put up little resistance to its rival when the final blow fell. A
few zealous Catholics remained firm to their faith and endeavoured to stem the tide, but all to
no avail. Individuals certainly maintained their beliefs, while instances of group activity can
be observed from time to time. On one such occasion certain inhabitants of Orkney actually
contrived to have mass said within earshot of their reformed bishop, who was himself too ill
to interfere with their actions. Such incidents were relatively rare, and if it was true at the
onset that large numbers of the common people would have preferred the continuance of
Catholicism, lack of leadership must have quickly effected a change, the tremendous
enthusiasm aroused by the reformed church being seen to advantage in the reception
accorded to John Durie on his return to Edinburgh.
The Survival of Catholicism
Now in Scotland war seine monie and diverse, yie1 in publick. disputationis anent the
religione. lohne Willox, quha laitlie had defected frome the dominican ordour, in haist was
ane haeretik. anent the sacrament of the Eucharist and the sacrifice of the Altar. toward that
parte, contrare the Catholik Religione, with Jhone Black of the self ordour, a true defender of
the Catholick doctrine and in Edinburgh stryveng for the same stoutlie in publick: Bot quhen
Johne Black, a learned man, with disputatione continual the space of tua dayes, culd not bring
Willox from defendeng his haeresie, nor culd tume him from his obstinancie, tha gyve over
thair disputeng, but2 ony concord or kynd of griment. Quhairthrouch the ruid peaple, of sik a
disputatione, sa sharpe a varietie of baith handes, was wor than afore, and mekle mair
doubted, than tha did: Nouther culd be talde quhome to tha suld consent, or gyve thair vote.
Lesley, Historie of Scotland, ii, 455
1
2
yea
without
There are some Catholic preachers, but they are few in number, and such as venture not to
moot the questions which are now controverted, or are unable to explain them fittingly. Some
monks too there are, but very few, and they either wander about without any fixed abode, or
wear secular clothes and live among their friends. There are some priests also, but one would
hardly distinguish them from laymen by their dress and appearance. Some of the nobles and
men of means are also Catholics. They hear Mass occasionally, but secretly, in the privacy of
their own houses, so that they too are not free to make public profession of the true orthodox
religion unless they want to risk exposing themselves and all their belongings to extreme
danger. A large number of the ordinary common people indeed are still Catholics, but they
are so oppressed by the tyranny of their opponents that they constantly sigh and groan,
waiting for the deliverance of Israel.
Pollen, Papal Negotiations with Queen Mary, 137
The said day, Mariore Urquhart being examinit befoir the sessioun of Aberdeen of hir
religioun, ansairit that schow wald nocht cum to the communion, nor yitt to submit her self to
the kyrk, allegeand scho had sic ane pyk on her conscience that schow culd nocht be fulle of
this present religioune now in Scotland.
19
Aberdeen Ecclesiastical Records, 20
Adam Bothwell, bishop of Orkney, to the laird of Merchiston 5th February 1560-1
Ane gret multitude of the commonis . . . wer all gatheret and inquyret be certain off my
messingeris, send to thaime to that effek, giff thai wald be content off mutatioun off religion,
quhilk thai reffuset, and that notwithstanding I cloisset my kirk dorris, and hes thoilet1 na
mess to be said thairin sensynne2 ; quhowbeit thai wer sua irritat thairbe, that eftyr thai haid
requyret me sindrie tymes to let thaime in to that effek (i.e., to have mass) at last gaderet
together in gret multitud, brocht ane preist to ane chapell hard at the scheik3 off the schamber
quhair I wes lyand seik, and thair causset do mess, and marye certaine pairis in the auld
maner. This was donne on Sonday last, quhilk I culd not stoppe without I wald haiff
committit slauchter.
Napier, Memoirs of John Napier of Merchiston, 69
1
suffered
ever since
3
door posts
2
Protestant Ascendancy
The monasteries are nearly all dissolved; some completely destroyed; churches and altars are
overthrown; all things holy profaned; the images of Christ and of the saints are broken and
cast down. No religious rite is celebrated in any part of the kingdom; no Mass ever said in
public, except in the Queen's chapel, and none of the sacraments are publicly administered
with Catholic ceremonial. Not a baby may be baptized except according to the custom of the
heretics, and that at the time they prescribe, viz. on Sundays, so that many infants die
unbaptized. The ministers, as they call them, are either apostate monks, or laymen of low
rank, and are quite unlearned, being tailors, shoemakers, tanners, or the like, who in every
sermon rage with revolting temerity against the Pope. and the most holy sacrifice of the
Mass, the invocation of saints, and the veneration of images.
Pollen. Papal Negotiations with Queen Mary, 135-6
1582
John Durie cometh to Leith at night the 3d of September. Upon Tuesday the 4th of
September, as he is coming to Edinburgh, there met him at the Gallowgreen 200, but ere he
came to the Netherbow their number increased to 400; but they were no sooner entered but
they encreased to 600 or 700, and within short space the whole street was replenished even to
Saint Geiles Kirk: the number was esteemed to 2000. At the Netherbow they took up the 124
Psalme. "Now Israel may say," &c. and sung in such a pleasant tune in four parts, known to
the most part of the people. that coming up the street all bareheaded till they entered in the
Kirk, with such a great sound and majestie, that it moved both themselves and all the huge
multitude of the beholders, looking out at the shotsl and over stairs, with admiration and
astonishment.
20
Calderwood, History of the Kirk of Scotland. viii, 226
1
windows
21
MODERATION IN REFORM
CHURCH BUILDINGS
One of the most striking features of the Scottish Reformation was its moderation. In spite of
frequent assertions made from 1560 to the present day, the destruction of the Religious
Houses was not in most cases due to the Reformers, although they cannot be absolved
completely, but rather due to English military operations, sheer neglect in the preReformation period and the indifference of later times.
The policy of the Reformers was to purge the churches of all marks of idolatry, but wherever
possible it was their avowed intention to preserve and utilise existing buildings which were
necessary for godly uses, and while ecclesiastical ornaments were undoubtedly destroyed or
sold, the proceeds of such activities were, as may be ascertained, frequently utilised to repair
the church, or as at St. Giles' or Peebles to increase the comfort of the parishioners; such
arrangements possibly being more common than that which provided artillery for the city of
Edinburgh.
The Tradition
Monasteris Equall tha mak with the ground, Kirkes doune tha ryve, Altaris tha brek doune,
The Kirk geir and ornaments with the ryches of the religious tha deil about and distribute to
suddertis1 and thair men of weir, with al the spoyle of the religious that tha find.
Lesley, Historie of Scotland, ii, 406
1
soldiers
Now aryses tumults upon tumults, killing of priests, sacking and pulling doune of Churches,
ruining of statlie Abbacies, and other glorious buildings, dissolving hospitalls; all in
confusion. In a word, these antient buildings and brave fabricks, monuments of antiquitie,
and marks of pietie, which for many hundred years have been a building, shall, in few
months, be destroyed and rased to the ground! The ornaments and riches of the Churches fell
to the share of the commone rable; the estats and lands were divyded amongst the great men,
by themselves, without right or law; which they resolve to maintain by the sword!
Lord Herries, Memoirs, 37-8
A declaration was put out, by which it was declared, That the cause of there rysing in arms
was for defence of the cause of God, there relligion, and libertie, and lyves, that were all in
eminent danger, by the false dealing of the Queen Regent; whom neither Bands, relligion, nor
solemn oaths could bind: That she was a breaker of truce and faith: That she was a stranger,
that had no respect to the well of Scotland. These words being declared to the people by John
Knox, they grew so exasperatt, that they were reddie to attempt any thing. They run in
confusion to the toune of Craill, and fell upon the Church, which they ransackt and spoyled.
From thence to St Androes, and heer they spoyled all; and not content with the spoyl of the
whole Churches and Monasteries, they pulled doune the verie walls of the Gray and Black
Friers Monasteries, goodlie things and of great antiquitie; and chased the archbishop himselfe
out of the toune!
Ibid., 40
22
Pre-Reformation Neglect
1531
To the chaplain celebrating in the chapel of the Barress . . £13.6s. 8d., and because it is
understood ... that the said chapel is so ruinous that the said chaplain cannot celebrate nor
pray for the soul of the late King James IV, the founder, therefore the auditors command that
the said chaplain shall celebrate daily, or when he is disposed, in the church of St. Giles.
Exchequer Rolls, xvi, 65-6 (translated)
1531
Sanct Nicholace chapell (in North Leith) is alswa greitlie failyeit and be wirking of the sey
will be distroyit without the samin be defendit and supportit.
Acta Dominorum Concilii, xlii, 193
1546
Mr. Andro Blakstok, procuratour for . . . inhabitaris of the parochin of Blair, ... allegit that
Mr. Henry Sinclar had na actioun to persew thaim for the wrangous postponing and differring
to refund ... to him the dewiteis thairof as takisman to ... Alexander, Abbot of
Cambuskynneth, be resoun that the dene had sequestrat the saidis dewiteis in thair handis
onto the tyme the faltis of the kirk war mendit, and thai ar nocht mendit.
Acta Dominorum ConciIii et Sessionis, xxviii, 51
Depositions of witnesses anent the Kirk of Ayton
In 1555 "the queir of Aytoun wes weill theikkit with dovettisl, apparendlie watterteycht, as
the deponar belevis, for than it wes nocht weit and he luikit thairto perfitlie and saw na
apperance of rane thairon ... thair wes sufficient vestmentis thairin ... the said theking of
dovett that the kirk gat than wes sufficient and wald hald it wattirtycht quhill the crop libellit
wes schorne, and the caus of the theking of it with dovett wes becaus of feir of the Inglisman
..."
"It remanit nocht swa lang, bot fell in the Lentren thaireftir; and thaireftir thai put up thre
stouppis2 abone the hie alter and said mess thair in weyt wedder, and na man mycht stand
thair bot the curat and the clerk, and quhen it wes fair weddir the curat said mess quhilis at
the Lady altar and quhilis in the kirk yerd."
Reg. House Eccl. Documents, No. 10
1
2
thatched with divots
supports
The Ravages of War
Expedition of the Earl of Hertford into Scotland, May 1544
The vith day of Maye the wanne Edenboroughe with assaulte, and burnyd and spoyled parte
therof, with thabbay called Hollye Roode Howse and the kings pallyce adjoynyng to the
same.
23
The xv daye the burned thabbay of Newebottell, parte of Musklebrowghe towne, with the
chappell of our Ladye of Lawrett. The xvii daye of May they burnid Dunbarre, Hadyngton
with the Freeres and Nunrye, thabbay of Benystone, Stenton, Warkhill, ... Kyrkbye.
Illustrations of the Reign of Queen Mary, 4-5
The Policy of the Reformers
The manour of thair proceidyngis in Reformatioun, is this: They pull doune all maner of
Freryes, and some Abayes, which willyngly resavis not ther reformatioun. As to paroys
churchis, they cleyns them of ymages and all other monumentis of ydolatrye, and commandis
that no Messis be said in them; in place thereof, the Booke sett fourthe he godlye Kyng
Edward1 is red in the same churches. They have never as yet medlit with a penny wurthe of
that which pertenis to the Kyrk, bot presently they will take ordre throughowt all the partis
whare they duell, that all the fruttes of the Abayes and uther churches salbe keipt and
bestowet upon the faythfull Ministres, unto suche tyme as ane farther ordre be tene.
Knox, Works, vi, i, 34
The quhilk day, maister Thomas Makcalzeane assessour, (bailies, dean of guild, councillors
and deacons,) being convenit in the tolbuyth, and efter lang ressoning upone the cuming of
the congregatioun to this burgh, fyndis gude that certane honest men be send to meit thame at
Linlithgow, to quhome commissioun salbe gevin to trait and commoun with thame for uphald
of the ruiffis of the religious placeis and kyrkis within this burgh and for savying2 of the
stallis, bakis of aulteris3 and otheris tymmer werk within the saidis kyrkis, and siclyke to
desyre of thame to observe and keip gude ordour within the said burgh at their cuming to the
samin ...
The baillies assessouris counsale and dekynnis foresaid fyndis gude and necessar for keping
of Sanct Gelys Kirk and uphald of the stallis of the queyr thair be feyit and hyrit thre score
men of weyr, and ordanis maister James Lindesay theasurer to fee thame, and to gyf to every
ane xxx d. on the day sa lang as he thinkis neidfull thay sail serve and walk for keiping of the
said kirk and stallis.
Burgh Records of Edinburgh, ill, 44-5
1
The Second Prayer Book of King Edward VI
saving
3
altars
2
The said day, the counsell concludit, all in ane voce, to uphald and menteyine the gray freirs
place within this burght, and to suffer no hurt, violence, nor distructioun be don thairto. to
defend the samen at thair utter power fra all distructioun and iniur, of quhatsumever persone
or personis, and ordanit the thesaurar to produce four honest personis to remane thairin and
awayt diligently thairupoun on the townis expenssis, becaus the saids freirs hes resignit all
thair tytill and interes of the said place in favors of the toune, to be under thair menteinans
and protectioune, on distroyit or castin doun.
Extracts from the Council Register of Aberdeen, i, 321
24
The Utilisation and Repair of Churches
It was appointed that a Request sould be presented to the Queen, for obtaining the gift of the
Friers Kirk of Kirkubright, to be holden herafter the Parish Kirk of Kirkubrigbt.
Booke of the Universall Kirk, 51
My Lordis of Secrete counsale unto your lordschippis menis and schewis we your servitouris
the burgessis and inhabitantis of the toun of Peblis that quhair our paroche kirk wes brint and
distroyit be Yngland xii yeris syne or thairby and the same may on na wayis be biggit at this
present but lang proceis and greit expensis and the Trinite Freris kirk is as yit standand and is
verrary commodius to us to be our paroche kirk and we saIl addres the samin in all sortes as
efferis. and exclude forth of the samin all maner of ydolatry becaus instantilie we ar destitute
and wantis ane kirk quhairthrow we may nocht resorte at tyme convenient to the preching of
Goddis word and ministerie of the sacramentis as appirtenis to christianis to haif thairfore we
besik your lordschippis to grant us ye said Freir kirk to be our paroche kirk and gif till us
your lordschippis oommand to be our warrand for intromissioun thairwith to the effect
foirsaid according to justice and your lordschippis ansuer humlie we besik.
Extracts from Records of Peebles, 264
Least that the worde of God, and ministratioun of the Sacramentis, by unseamelynes of the
place, come in contempt, of necessitie it is, that the Churches and places whair the people
aught publictlie to convene, be with expeditioun repaired in durres, wyndois, thak, and with
suche preparationis within, as apperteaneth, alsweall to the majestie of the word of God as
unto the ease and commoditie of the people....
Everie Churche must have durres, eloise wyndoes of glass, thak or sclait able to withhold
raine, a bell to convocat the people together, a pulpite, a basyn for baptisme, and tables for
the ministratioun of the Lordis Suppar.
First Book of Discipline (Knox, Works, ii, 251.2)
The provost bailies council and deacons of crafts decernis and concludis that the silver wark
pertenyng to the gude toun usit in Sanct Gelis Kirk in tymes past, bayth gilt and ungilt, be
with all deligence sauld or cunyetl, and the money thairof to be waryt upoun the commoun
warkis, and in speciall upoun the reparatioun and decoring of the kirk.
Edinburgh Burgh Records, iii, 70
1
coined
The provost, bailies, council and deacons of crafts ordanis and consenttis that the bell callit
the Marie bell, and the brasyn pillaris of the kirk of Sanct Geill, saIl be intromettit with be
James Barroun dene of gild, and that all intromettouris thairwith deliver to him the samyn to
be maid in artalyere for the townis use as he sall think maist expedient to quhome thai refer
quhat pecis it salbe maid into, and gif it may nocht gudlie be maid in artalyere in thus cuntre
thai licence him to send the samyn to FIanderis to be maid ot coft thair, and the gud tooo sal
beir the aventure thairof.
Ibid., iii, 65
25
The thesaurare is ordanit be the baillies and counsale to tak doun the bellis furth of Sanct
Andro Kirk and hing ane of thame in the Croce Kirk to rigne to the commoun prayeris, and
the uther bell to be laid in the stepil to be observit, and to big with the trap and tymber in the
Hie Kirk stepill settis in the Croce Kirk for eis of the parochinaris.
Extracts from Records of Peebles, 288
PERSONNEL
Moderation was likewise the keynote in the treatment accorded to representatives of the old
faith, the evident fear of men like Gilbert Broune being totally unfounded, as the Reformers
showed considerable toleration in their treatment of the old clergy, no case being more
striking in this respect than that of Sir James Carvet, whose punishment for 'mass-mongering'
is in marked contrast to the treatment meted out for heresy before the Reformation. Isolated
examples of ill-treatment can, of course, be found, but the evidence of cruelty in such
circumstances is often more apparent than real, as is the case with the order that all
adherents of the old faith should be banished from Edinburgh which was, in fact, rescinded
almost at once.
The position of the old clergy was further strengthened by the fact that as it proved
impracticable to dispossess them of their benefices, they were allowed to retain two-thirds of
their revenues for life, while the reformed church was to be maintained from some portion of
the remaining third, as long as the succession to the benefices, including bishoprics, was thus
denied to them. Monks and Priars were equally well treated, being allotted pensions and
allowed to utilise their quarters for their lifetimes, while concessions to man)' of the old
clergy, regular and secular alike, on grounds of old age or ill health, are frequently
recorded.
In presence of me notary public and witnesses under written personally appeared a venerable
and worthy man Brother Gilbert Broune minister of the Holy Cross of Peebles and in a loud
voice set forth and declared that because John master of Maxwell with certain esquires in his
company had come to aid the Lords of the Congregation, therefore the said minister for fear
of his life and the destruction of his place and monastery, changed his dress by changing his
white habit for a gray keltour1 gowne and putting on a how black bonnet but not from any
hatred of his old religion. Whereupon all and sundry the said brother Gilbert Broune so
trembling and fearing asked me notary public subscribing to make and deliver to him one or
more public instrument or instruments.
Extracts from Records of Peebles, 259
1
coarse cloth
Upoun the last day of September, Archibald Dowglas was electit provest of Edinburgh. And
upoun the secund day of October [1561.], the said Archibald Dowglas, with the baillies and
counsale, causit ane proclamatioun be proclameit at the croce of Edinburgh, be James
Drummond trumpeter, and Richart Trolhope masser, Commanding and chargeing all and
syndry monks, freris, priestis and all utheris papistis and prophane personis, to pas furth of
Edinburgh within xxiiij houris next efter following, under the payne of burnying of
disobeyaris upoun the cheik, and harling of thame throw the toun in ane cart;
Diurnal of Occurrents, 69
26
The first invasioun was upoun the idolatrie; and thareafter the commoun people began to seak
some spoile; and in verray deid the Gray Freiris was a place so weall provided, that onelesl
honest men had sein the same, we wold have feared to have reported what provisioun thei
had. Thare scheittis, blancattis, beddis, and covertouris wer suche, as no ErIe in Scotland hath
the bettir: thair naiprie2 was fyne. Thei wer bot awght personis in convent, and yitt had viij
punscheonis of saIt beaff, (considder the tyme of the yeare, the ellevint day of Maij,) wyne,
beare, and aill, besydis stoare of victuallis effeiring thareto. The lyik haboundance was nott in
the Blak Frearis; and yitt thare was more then becam men professing povertie. The spoile was
permitted to the poore: for so had the preacheouris befoir threatned all men, that for
covetousnes saik none shuld putt thare hand to suche a Reformatioun, that no honest man was
enriched thairby the valew of a groate. Thare conscience so moved thame, that thei suffered
those hypocreattis tak away what thei could, of that whiche was in thare places. The Priour of
Charter-howse was permitted to tack away with him evin so muche gold and silver as he was
weall able to cary.
Knox, Works, i, 322-3
1
2
unless
table linen
Now the Communion was administred in Edinburgh, the 1st day of April 1565: At which
time, because it was near Easter, the Papists used to meet at their Masse; and as some of the
Brethren were diligent to search such things, they having with them one of the Bayliffs, took
one Sir James Carvet, riding hard, as he had now ended the saying of the Masse, and
conveyed him, together with the master of the house, and one or two more of the assistants,
to the Tolbuith, and immediately revested him with all his garments upon him, and so carried
him to the Market-Crosse, where they set him on high, binding the chalice in his hand, and
himself fast tyed to the said Crosse, where he tarried the space of one hour; during which
time the boyes served him with his Easter eggs. The next day following, the said Carvet, with
his assistants, were accused and convinced by an assize, according to the Act of Parliament:
And albeit for the same offence he deserved death, yet for all punishment, he was set upon
the Market-Crosse for the space of three or four hours, the hangman standing by, and keeping
him, the boyes and others were busie with eggs casting; and some Papists there were that
stopped as far as they could.
Knox, Works, ii, 476
The said day, the jugis aboune writing commandit thair officeris to pass throuch the toune
and pound and streinye1 all and sindre quha was auhting2 annuallis to Sir James Davidsoun,
chaiplein of the Ruid altar and Haille Bluid altar, affter the ternnour and form of the
instrumentis of the said alterragis, and that becaus the said Sir James is blind and rna nocht
werk and trawall for his lewing.
Extracts from Records of Peebles, 300
1
seize
2
owing
Pensions and Remissions
Dryburgh
27
Assignit and payit to ten channones and certain uthirs pensioners of the dewteis of this rental
within writtin II ch. quhet, x ch. vi b. meill, xi ch. xii b. beir.
Newbattle
Debursit of this rentall yeirlie to thir persounes underwrittin as efter followis
Item of sex agit decraipit and recantit monkis xii
lib. Book of Assumptions, fo's 117, 193v
The thriddis of the personage and vicarage of Furvy, remitted ... to Maister Johnne
Stevinsoun, persone thairof, in respect that he is ane auld blynd man, ... £6, 13s. 4d.
Thirds of Benefices, 89
Freiris Wageis
Twa hundereth twentie foure pundis pait be the comptare to Johnne Watsoun, etc.... , quhyte,
blak, gray and Trinitie freiris of Abirdene and Banff, being in nomber fourtene and ilk ane of
thame takand in the yeir sextene pundis . . .
Ibid., 97
28
THE PROGRAMME OF 1560
The ideas of the Reformers, both in organisation and discipline in the church, and their
associated ideals of organised education and poor relief, can best be seen in the First Book
of Discipline, which, although never officially approved, does indicate the programme which
the Reformers would like to have seen implemented. Practical considerations did, however,
largely prevent its implementation and the achievement of its ideals was to prove in many
cases incapable of realisation.
EDUCATION
One of the most serious criticisms levelled against the medieval church had been its failure to
provide an educated priesthood. It is therefore hardly surprising that the Reformers laid
great stress upon education and were insistent that all ministers should be examined as to
their qualifications. In this respect, particular store was laid upon the use of books, this, as
the Testament of Thomas Cranston illustrates, being an aim which proved to be more than a
pious hope.
In the provision of educational facilities, the Reformers also had ambitious plans, for
although medieval Scotland had possessed three universities, there was, as Winzet claims,
much room for improvement in the provision of schools, while university education urgently
required an overhaul. Part of a proposed plan towards this end is reproduced below, while
the scope of the instruction actually being afforded by the universities is well illustrated by
the account of James Melvill. The First Book of Discipline had envisaged very liberal
advances in both school and university education, but lack of finance proved to be an
insurmountable obstacle to their realisation. Most of the funds which the Reformers had
earmarked for education fell into other hands, although certain revenues from friaries and
prebends were eventually utilised by schools and universities.
An Educated Ministry
That superintendents take count what bookes every minister hes in store in the tyme of their
visitation, and how the said minister, and every ane of them, does profite from tyme to tyme
in reiding and studying the samein.
Booke of the Universall Kirk, 15
Testament of Thomas Cranston, minister of Tranent
"I leif to Stevin Moffet, vicar of Tranent, my black furrit goun, and discharges and ourgiffis
frielie unto him that assignatioun of the teind fisch and dewtie of the teind salt under the laird
of Prestoun in tyme to cum, quhilk the said vicar maid to me during his lyfetyme . . . I have in
lanel of William Sandersoun, minister of Quhittinghame, ane volume of Johnne Calvyne
upoune the lesser prophettis and utheris twa lytill volumes. And he hes of myne ane volume
of Harie Bullinger aganis the Anabaptistes. And I have in lane of the persoun of Hauch2,
Musculus upoune Mathew and upoune Johnne, and he hes upoune myne Johne Calvyne
upone the Actis of the Apostiles."
Edinburgh Testaments, 20 October 1569
1
loan
29
2
Prestonlirk
Schools and Universities
Bot as understanding with science is maist specialye and happelie conquest in youthe sua
nane doutis it at that tyme obtenit, maist firmlie to be reservit in memorie, and maist fruit to
cum thairof. The singular utilitie thairof to the commoun weith causit me to marvell
gretumlie quhou in tymes passit amang sa gret liberatitie, and ryche dotations maid in
Scotland of sindry fundationis to religion and science, that sa title respect hes evir bene had to
the grammar sculis (quhairin commonlie the maist happy and first sedis of the said common
weith ar sawin); that in mony townis thair is not sa mekle providit thairto as a common
house; and in nane almaist of al ane sufficient life to ane techear.
Winzet, Certain Tractates, i, 24
At the end of the yeir, in the moneth of August or thairby, all the haill classis sal propone1
themis oppinly, and affix thayme upon the college wallis, or in the great schol or hallis. The
principal sal cheis ane certaine of the best of the fyrst classe and secund, and send thayme to
sum of the honest men of other collegis, or sum other lernit man beying present for the tyme,
and desire that he propone thayme ane theme in prose and ane other in verse. Thair salbe twa
bonnittis proponet to be given solemnly to the twa that makis best composition, with
honorable wordis to encourage otheris in tyme to cum to emulation; and that the honest and
principal personis of the universitie assistand, and exhortyng the studentis to be diligent, and
raise thair curage.
Heir efter because the maist part of the countrey will be glaid to se thair bairnis, and mak
thayme clathys, and provid to thair necessiteis the rest of the yeir, thair may be gevin sum
vacans on to the first day of October, on the quhilk day al lessonis begynnis againe in al
collegis. At the quhilk day naine salbe promovit to na classe without he be examinat be the
principal and regentis committit thairto.
Buchanan, The Reformation of the Universitie of St Andros, 10
1
propose
University Education
Mairower in these yeirs I lerned my music, wherin I tuk graitter delyt, of an Alexander
Smithe, servant to the Primarius of our collage, wha haid bein treaned upe amangs the
mounks in the Abbay. I lerned of him the Gam, Plean song, and monie of the treables of the
Psalmes, wherof sum I could weill sing in the kirk; bot my naturalitie and easie lerning by the
ear maid me the mair unsolide and unreadie to use the forme of the art. I lovit singing and
playing on instruments passing weill, and wald gladlie spend tyme whar the exerceise therof
was within the collage, for twa or thrie of our condisciples played fellon weill on the
Virginals, and another on the Lut and Githorn. Our Regent haid also the Pinalds2 in his
chalmer, and lernit some thing and I eftir him; bot perceaving me ower mikle caried efter
that, he dishairted and left of. It was the grait mercie of my God that keipit me from anie grait
progress in singing and playing on instruments, for giff I haid atteined to anie reasonable
rnissure therin I haid never don guid utherwayes, in respect of my amorus disposition,
wherby Sathan sought even then to deboiche me, bot my God gaiff me a piece of his fear, and
l!:rait
30
naturall shamfastnes, quhilk by his grace war my preservatives. Als I haid my necessars
honestlie aneuche of my father, bot nocht els; for archerie and goff, I haid bow, arrose, glub
and bals, but nocht a purss for Catchpull and Tavern, sic was his fatherlie wesdom for my
weill. Yit now and then I lernit and usit sa rnikle bathe of the hand and Racket catche as
might serve for moderat and halsome exerceise of the body.
Diary of Mr James Melvill, 23-4
2
spinet
The Use of Ecclesiastical Revenues
Mairover hir Hienes, be the advyse of hir Counsale foirsaid, hes statut and ordanit that all
annuellis, mailles, and dewities within free Burrowis, or utheris townis of this Realme,
alsweill pertenyng to Chapellanreis, Prebendariis, as to Freiris, togitther with the rentis of the
Freiris landis, quhairever thai be, setting and disponing thairupoun, be intrometted with, and
takin up be sik as hir Grace shall depute thairto; for employing of the same be hir Hienes, to
Hospitaliteis, Scholes, and utheris godlie uses, as shall seme best to hir Hienes, be the advise
of hir Counsale: And knawing, that nathing is mair commodious for the said Hospitalitie, nor
the places of Freiris as ar yitt standand undemolissed; as als to the intertenyng of Scholes,
Colleges, and utheris uses foirsaidis, Ordanis the Provest and Baillies of Abirdene, Elgin in
Murray, Innerness, Glasgow, and utheris Burrowis of this Realme, quhair the samyn ar nocht
demolished. to interteny and uphald the saidis Freiris places standand in the saidis Townis,
upoun the commoun gudis thairof. and to use the samyn to the Commoun-weall and service
of the saidis Townis.
Knox, Works, ii, 308-9
Our Soverane Lord, with avise and consent of my Lord Regent and thre Estatis of this present
Parliament, hes statute, and ordanit', that all patrounis havand provestreis, or prebendareis of
Collegis, Alterageis, or Chaplanereis, at thair giftis, and dispositioun, may in all tymes
cuming at thair plesour present the samin to ane bursar, quhome thay pleis to name, to studie
vertew, and letteris, within ane College of ony of the universiteis of this Realme.
Acts of the Parliaments of Scotland, iii, 25
POOR RELIEF
One of the many duties largely neglected by the pre-Reformation church had been that of
provision for the poor, while many of the clergy and religious themselves grew increasingly
rich. This element played its part in the growth of reformed opinions and one of the most
significant acts of 1559 had been the appearance of 'The Beggars' Summons', which
threatened the dispossession of the friars.
The Reformers had ambitious plans to provide for the poor from the revenues of the old
church, but once again vested interests thwarted their ambitions. All that was achieved in this
direction was due largely to piecemeal arrangements, and while the revenues from certain
friaries were utilised to meet this necessity, this proved to be totally inadequate.
The Beggars' Summons
31
1559
Quhairfore seing our number is sa greate, sa indigent, and sa heavilie oppressit be your false
meanis, that nane takes care of oure miserie; and that it is better for us to provyde thir our
impotent members, quhilk God hes gevin us, to oppone to yow in plaine contraversie, than to
see yow heirefter (as ye have done afoir) steill fra us our lodgeings, and our selfis, in the
meintyme, to perreis and die for want of the same. We have thocht gude thairfoir, or we enter
with yow in conflict, to warne yow, in the name of the grit God, be this publick wryting,
affixt on your yettis quhair ye now dwell, that ye remove furthe of our said Hospitalis, betuix
this and the Feist of Whitsunday next, sua that we the onelie lawfull proprietaris thairof may
enter thairto, and efterward injoye thai commodities of the Kyrk, quhilke ye have heirunto
wranguslie halden fra us. Certifying yow, gif ye failye, we will at the said terme, in haile
number, (with the helpe of God, and assistance of his sanctis in eirthe, of quhais reddie
supporte we dout not,) enter and tak possessioun of our said patrimony, and eject yow utterlie
furthe of the same.
Knox, Works, i, 321
Provision for the Poor
Every severall Kirk must provide for the poore within the self; for fearful and horrible it is,
that the poore, quhom nott onlie God the Father in his law, but Christ Jesus in his evangell,
and the Holie Spreit speaking by Sanct Paule, hath so earnestlie commended to oure cayre, ar
universallie so contempned and dispysed. We ar nott patronis for stubburne and idill
beggaris, quho, rynning from place to place, mak a craft of thair beggyng, quhom the Civile
Magistrat aucht to punyshe; but for the wedow and fatherless, the aiged, impotent, or laymed,
quho neather can nor may travell for thair sustentatioun, we say, that God commandeth his
pepill to be cairfull.
First Book of Discipline (Knox, Works, ii, 200)
As for the very indigent and pure, to quhom God commandes a sustentatioun to be provyded
off the teyndes, they are so despysed, that it is a wonder that the sone giveth lycht and heat
unto the earth, quhare Gods name is so frequently called upoun, and no mercy (according to
his comandements) schawin to his creatures.
Booke of the Universall Kirk, 22
The inqueist ordanis the vestmentis to be ropit1 and quha will gif maist thairfore to be
ansuerit thairof betwix this and Weddynnisday nixtocum, and the money gotting for thame to
be distribute to pure houshaldaris be avise of the counsale and baillies.
Extracts from Records of Peebles, 277
1
auctioned
That the pure be nocht defraudit of the aimous collectit at the kirk dure, but the sam to be
distributit as is the custum in the uther reformit kirks of this realme; . . .
That the haill place, alsweill the kirk as the rest, sumtyme pertening to the Gray freris, except
samekle as is thoycht requisite for the Iudging of the pure, be rowpite to the maist availe, and
sett in few heretable to sic as will giff maist yeirlie dewetie thairfore; and the sam to be fullie
applyit to the use and sustentation of the pure.
32
Aberdeen Ecclesiastical Records, 19·20
1569-70
We, ye Provost, Baillies, Counsal, Dekins of Craftis, and Cominaltie of ye Burgh of Dundee,
. . By yir presents disponis perpetuallie to the Maister or Maisteris of ye Hospital or
Almishous of yis Burgh and successoris Maisteris yairof, in name of ye puir quhilkis saIl be
placit yairuntil, All and Haill the forsaidis places, yardis, croftis, and akeris of land, with all
and sundrie yair pertinents, quhilkis pertenit to ye said gray freris, black freris, gray sisteris,
and now to us be ressone of the disposition yairof.
Charters of Dundee, 42-3
Seing this toun is overlaid with strong, idell and uncouth beggeris abstracting be thair
continuall residence the fude and almes that justlie appertenis to our awin puir memberis
borne and gottin within this toun, sa that thai able to sterve for hunger in caice remedy be
nocht provydit incontinent, it is ordanit that na inhabitant within this toun ressave ony off
them in ludging nor giff them aImes except to thes only that hald the haIy Lamb, the tounis
mark and takin, on thir breistis…
MS Perth Kirk Session Records, 1588-9
33
THE ORGANISATION OF THE CHURCH
GENERAL ASSEMBLY
One of the problems which faced the Reformers was the question of supremacy within the
church, for whereas the organisation of the church at congregational level is explicitly
defined in the First Book of Discipline, little is said of any body comparable to the General
Assembly. On the question of supremacy the views of Knox are less ambiguous and it appears
that had it not been for the impracticability of having a Catholic queen as head of the church,
England's example would have been followed and the Godly Prince accepted as head of the
church. In the absence of a comparable situation, the idea of a General Assembly which, on
behalf of the whole Christian community, would mirror in its composition the Three Estates
or Godly magistracy, appears to have met the requirements of the Reformers, and it is not
until the rise of Melvillian Presbyterianism with its concept of division of church and state
that the composition of the Assembly becomes essentially clerical and claims are made that
the authority of the church is greater than that of the state in ecclesiastical matters.
The Godly Magistracy
But ye thinke paradventure, that the care of religion is not committed to Magistrates, but to
the Bishoppes and Estat Ecclesiasticall, as they terme it. But deceive not your selfe; for the
negligence of bishoppes shall no lesse be required of the handes of magistrates, then shall the
oppression of false judges: for they injustlie promote, foster, and mainteine the one and the
other.
Knox, Works, iv, 443
But allace I how ar prlnceis inchantit, blindit, and bewitchit be the Divill, that thai persecut
thair trew subjectis, who, nixt to Godis glorie, do principallie manteane the cause, honour,
and authoritie of thair princeis? For the cheif cause why the Pope and his kingdome do hait
and persecut us, is that we affirme that na power on earth is above the power of the Civill
reular; that everie saule, be he Pope or CardinalI, aught to be subject to the higher Poweris.
Ibid., iv, 324
It is evident, that the Reformation of religion in all points, togither with the punishement of
false teachers, doth appertaine to the power of the Civile Magistrate.
Ibid., iv, 490
The Composition of an Early Assembly
The Generall Assemblie conveinit at Edinburgh, the xxv of December 1563 ... In the whilk
were present James duk of Chatelerault, Archibald erle of Argyle, James erle of Murray,
James erle of Mortoun, William erle Marschell, Alexander erle of Glencame, Williame
Metland of Lethingtoun, secreitar, Sir John Wisehart of Pittaro, comptroller, Sir Johne
Ballantyne of Achnoull, justice clerk, Lords of the Secreit Counsell, the Superintendents of
Angus, Lowthiane, Fyfe and the West, Alexander styled Bishop of Galloway, Adam Bishop
34
of Orkney, Ministers and Commissioners, Barons, Burgesses and Gentlemen in a great
number.
Booke of the Universall Kirk, 38
The Presbyterian Viewpoint
Notwithstanding, as the ministeris and uthers of the ecclesiasticall estait ar subject to the
magistrat civill, so aught the person of the magistrat be subject to the kirk spiritually, and in
ecclesiasticall government. And the exercise of both these jurisdictiones cannot stand in one
person ordinarlie. The civill power is callit the Power of the Sword, and the uther the Power
of the Keyes.
Second Book of Discipline (Calderwood,
History of the Kirk of Scotland, iii, 531)
The nationall assemblie, quhilk is generall to us, is a lawfull convention of the haill kirks of
the realm or nation, where it is usit and gatherit for the common affaires of the kirk; and may
be callit the generall eldership of the haill kirk within the realme. Nane ar subject to repaire to
this assemblie to vote bot ecclesiasticall persons, to sic a number as shall be thocht gude be
the same assemblie; not excluding uther persons that will repaire to the said assemblie, to
propone, heir, and reason.
This assemblie is institute, that all things aither omittit or done amisse in the provinciall
assemblies may be redressit and handlit; and things generally serving for the weill of the haill
bodie of the kirk within the realme may be foirsein, intreatit, and set furth to Godis glorie.
Ibid., iii, 542
"May anie thing be acted in the Assemblie to which his Majestie consenteth not?"
"The king sould consent to, and by his lawes approve, all that by the Word of God's Majestie
is concluded in his Assembleis; but the acts therof have sufficient authoritie from Christ, who
has promised, that whatsoever two or three conveened in his name sall agree upon in earth, to
be ratified in tbe heavens; the like wherof no king nor prince has. And so the acts and
constitutions of the kirk are of greater authoritie nor anie king earthlie can give.
Calderwood, History of the Kirk of Scotland, v, 591
BISHOPS AND SUPERINTENDENTS
No decision of the First Book of Discipline has engendered more controversy than that which
placed the organisation of the reformed church in the hands of superintendents. The main
point in dispute has been over the question of whether the office was intended to be a
permanent one or not. The typical arguments in favour of the view that the office was but an
expedient are readily seen in the "Apologetical Narration", written in the 1630's, which
reflects the later Presbyterian viewpoint on this question. Nevertheless, such views
appear to be inconsistent with the contemporary evidence, which appears to indicate that,
either the office was to be permanent, or regarded as an expedient pending succession to the
bishoprics. Knox himself does not appear to have objected to the office as such, and his later
objection to bishops, in place of superintendents, appears to have arisen from his doubts as
to the suitability of the proposed holders of the dignity, rather than from any antipathy to the
35
office of bishop. Knox, however, eventually agreed to the restoration of bishops, following
upon the settlement at Leith in 1571-2, and it was not until the acceptance of the Second
Book of Discipline that the office of bishop was condemned.
Superintendents
We considder that yf the Ministeris whome God hath endewed with his singular graces
amangis us, should be appointed to severall and certane placis, thair to mak thair continuall
residence, that then the greatest part off this Realme should be destitute of all doctrine;
whiche should not onlie be occasioun of greate murmure, but also should be dangerus to the
salvatioun of manye. And thairfore we have thocht it a thing most expedient for this tyme,
that frome the whole nomber of godlie and learned men, now presentlie in this Realme, be
selected twelf or ten, (for in sa mony Provincis have we divideit the hoill,) to whome charge
and commandiment shalbe gevin to plant and erect churches, to set ordour and appoint
ministeris.
First Book of Discipline (Knox, Works, ii, 202)
5th March 1560-61
Upon Sondaye nexte theie chuse in dyvers places for all the Sheeres Superintendantes,
knowne and lerned men: ... Mr. Knox thynkethe hys state honorable inoughe, yf God gyve
hym strengthe to persyste in that vocation that he hathe placed hym in, and wyll receave no
other.
Knox, Works, vi, i, 122
Those men must not be sufferred to leave as your idill Bischopis have done heirtofore;
neather most thei remane whaire gladlie thei wald: But thei must be preachearis thame selves,
and suche as may mak no long residence in ony one place, till thair Churches be planted and
provided of Ministers, or at the leist of Reidaris.
First Book of Discipline (Knox, Works, ii, 204)
A Superintendent's Visitation
The X day of December (1 Januer) 1566 The quhilk day the superentendent, with the maist
part of the commonicantis, conwinit to the generall essemble1 in the Abay Kirk for the tryell
of the lif of the mynister, elderis and dioconis, with thair conversatiounis, the saidis persons
submitting thame selfis to the jugmentis of thair brethren and the censorse of the kirk.
Item, the said minister biand remowit, requring be the superentendent gif thay had ought to
lay to his charge other in lif or doctryne, quha ansuerit; We have non, but prissis God,
requrlng God to incresse his giftis in him.
Secoundle, the elderis and dioconis biand removit, reqierit ut supra, thay ansuerit: We have
nocht to accussie thame except of Johne Hunter, elder, and Hendre Kinloche, diocone, and
ordans to admonys thame to wait better upon thair vocation.
Thridle, it wes lamentit be the said minister of certane intestyne decension and publet discord
betuexe the craftis and malt man the quhilk in no way he culd gait amendit nother be publett
nour prevye admonitioun. Baithe the said parteis biand thair present for the maist part, efter
ressoning and exortation of the superentendent, oblissis and bindis thame selfis to stand at the
delyverance of the said superentendent and Mr. Johne Craig, and the same to be decernit
36
aganis Sonday cum viii dayis, and thairfor ordanis the tabill to be deferit in hope of
reconsiliatioun.
MS Book of the Canongate
1
congregational meeting
The Presybterian View of Superintendents
1633 x 42
They requyr no bishops to be placed in the diocesse of the old Popish bishops, which they
would have done, if they had thought that the office of a bishop was an ordinary and
perpetual office in the Kirk instituted by Christ or his Apostles; but without reguard to the
limits of the old diocesses they divide the whole countrey in ten parts, which they call diocies
or provinces, and requyre that superintendents be appointed to travell through them, that the
whole countrey may be watered with the preaching of the word. To these, charge was given
to plant and erect kirks within their bounds. They confesse they were forced to make this
difference of ministers through necessity, not that they thought the office of a superintendent
is any of the ordinary offices which the Lord hath appointed; which is clear by these words:
"We thought good to signifie to your Honours such reasons as moved us to make difference
betwixt preachers at this tyme." And again, "We thought it a thing most expedient at this
time." Their chief reason was, lest the greatest part of the realme should be left destitute, if
the few preachers they had were all settled in particular kirks.
Scot, Apologetical Narration of the State of the Kirk, 5-6
Bishops
At Leith, the xvj day of Januar 1571-2.
Anent Archebischoprikkis and Bischoprikkis.
It is thocht, in consideratioun of the present state, That the names and titillis of
Archebischoppis and Bischoppis are not to be alterit or innovat, nor yit the boundes of the
Dioceis confoundit; bot to stand and continew in tyme cuming, as thay did befoir the
reformatioun of religioun; at leist, to the Kingis Maiesties maioritie, or consent of Parliament.
Booke of the Universall Kirk, 209
Bot because in all my course, the graittest benefit was the sight and heiring of that
extraordinar man of God Mr Jhone Knox, sa. far as I then knew and hard of him, I man heir
record. In the tyme of his being in St Andros, ther was a GeneraJl Assemblie hauldin in the
scholles of St Leonards, our Collage1. Thair, amangs uther things, was motioned the making
of Bischopes, to the quhilk Mr Knox opponit himselff directlie and zealuslie.
Diary of Mr James Melvill, 24
1
March 1571-2
John Knox to the General Assembly, August 1572
. . . All Bishopricks vacand may be presented, and qualified persons nominat thereunto,
within a year after the vaiking thereof, according to the order taken in Leith be the
Commissioners of the Nobility and of the Kirk in the moneth of January last.
37
Booke of the Universall Kirk, 248
The Rise of Presbyterianism
The Generall Assemblie conveinit at Edinbruche in Apryll 1578, in the Magdalen Chapell.
Mr Andro Melvill was schosin Moderator, whar was concludit, That Bischopes sould be callit
be thair awin names, or be the names of Breither, in all tyme coming, and that lordlie name
and authoritie banissed from the Kirk of God, quhilk hes bot a lord, Chryst Jesus.
Diary of Mr James Melvill, 48
There are foure ordinarie functiones or offices in the kirk of God: the office of the pastor,
minister, or bishop; the doctor; the presbytar or eldar; and the deacon.
Second Book of Discipline (Calderwood,
History of the Kirk of Scotland, iii, 533)
As to bischops, ... they ar all ane with the ministers, as befoir was declairit. For it is not a
name of superioritie and lordschip, bot of office and watching. Yit, because in the corruption
of the kirk, this name (as uthers) hes bene abusit, and yit is lykelie to be, we cannot allow the
fashion of thir new chosin bischops, neither of the chapiters that ar electors of them to sic
offices as they ar chosen to.
Ibid., iii, 547-8
THE KIRK SESSION
If doubts were occasioned by the organisation of the church at its highest level, no such
ambiguity surrounds the ordering of the congregational courts. Even before the Reformation
was effected, the reformed church possessed a rudimentary organisation at congregational
level and with the success of the movement, it was decided that this organisation should be
extended to all reformed churches. This body, known as the Kirk Session, consisted of elders
and deacons, who were elected annually, the doctrine of once an elder, always an elder, only
appearing with the Second Book of Discipline. In the hands of the Session lay the punishment
of moral lapses, especially those not normally punishable by civil courts, and while the
Reformers would have welcomed the support of the secular authorities in this respect, they
did themselves exercise the right of fining, imprisoning and excommunicating offenders
against their authority.
Organisation
Befoir that thare wes ony publict face of a trew Religioun within this Realme, it pleised God
of his grit mercie, to illuminat the hairts of mony privat persones, so that they did perceave
and understand the abusses that wer in the Papisticall Kirk, and thareupoun withdrew
thameselfis from participatioun of thare idolatrie. And becaus the Spirit of God will never
suffer his awne to be idle and voyde of all religioun, men began to exercise thameselfis in
reading of the Scriptures secreitly within thair awne houses; and varietie of persones culd not
be keipt in gud obedience and honest fame, without Oversiers, Elders, and Deacones: And so
begane that small fiocke to put thamese1fis in sick ordour, as if Christ Jesus had planely
38
triumphed in the middes of thame by the power of his Evangell. And thay did elect sum to
occupie the supreame place of exhortatioun and reading, som to be Elderis and helperis unto
thame, for the oversight of the flocke : And some to be Deacones for the collectioun of almes
to be distributed to the poore of thair awne bodie. Of this small begyning is that Ordour,
quhilk now God of his grit mercie hes gevin unto us publictlie within this Realme.
Knox, Works, ii, lSI
Sanctions
That supplication be made to her Hienes for punishing of all vyces commanded be the law of
God to be punished, and yet not commandit to be punished be the law of the realme; viz.
blasphemie of Godis name, contempt of his word and sacraments, profanation of the samein
be sik as were not lawfullie callit to the ministration thereof, perjurie and takeing of the name
of God commonly in vaine, breakers of the Sabbath day in keiping of commoun mercatts,
adulterie, fornication, filthie talking; and further, that punishment be exactit upon the
transgressours of the last proclamation made agains masse mongers or heirars.
Booke of the Universall Kirk, 19
Excommunication
Heirfor, havyng God only befoir owe ees, and the testimonye of his trew and eternall Word,
be this owe sentence, we declar and denunce the said Johan Bycartoun, for his transgression
contempt and inobedience, excommunicat, seperated and cuttit of from the congregacion and
misticall body of Crist Jesus, and all benefitis of his trew kyrk (the hearyng of Goddis Word
only except); delivering hym oneto Sathan, for the distruccion of the flesche, that the spirit
may be saved in the daye of the Lord; and at nane of the faythfull fearyng God, fra this hour
furth, accumpany wyth hym in commonyng, talkyn, bying, selling, eating, drynkyn or other
way quhatsoever, except thai be appoynted of the kyrk for his amendment.
Register of the Kirk Session of St. Andrews, 204-5
Eldership
1560
The electioun of Elderis and Deaconis aught to be used everie yeare once . . . least that by
long continuance of suche officiaris, men presume upoun the libertie of the Churche . . .
The Elderis being elected, must be admonischeit of thair office, which is to assist the Minister
in all publict effares of the Churche; to wit, in judgeing and decemyng causses; in geving of
admonitioun to the licentious lever; in having of respect to the manneris and conversatioun of
all men within thair charge . . .
First Book of Discipline (Knox, Works, ii, 234)
1578
In this our division, we call these elders whom the Apostles call presidents or govemours.
Their office as it is ordinar, so is it perpetuall, and alwayes necessar in the kirk of God. The
elderschip is a spirituall function, as is the ministrie. Eldaris anis lawfully callit to the office,
and having gifts of God meit to exercise the same, may not leive it again.
39
Second Book of Discipline
(Calderwood, History of the Kirk of Scotland, iii, 537-8)
40
THE MINISTRY
THE ADMISSION OF MINISTERS
The Reformers laid great stress upon the consent of the elders and congregation in the
admission of ministers to office, while equal emphasis was given to the necessity for the
thorough examination of candidates for the ministry. It is not quite so clear however, what
views the Reformers held on ordination, and it would appear from the First Book of
Discipline that the laying on of hands was to cease. In practice, the ceremony appears to
have been retained, although some continued to contend like Knox that the laying on of
hands was not essential, "but ceremoniall and indifferent."
The admissioun of Ministeris to thair offices, must consist in consent of the pepill and Kirk
quhairto thai salbe appointed, and in approbation of the learned Ministeris appointed for thair
examinatioun . . .
Other ceremonie then the puhlict approhatioun of the peple, and declaratioun of the cheiff
minister, that the persone thair presented is appoynted to serve that Kirk, we can nott
approve; for albeit the Apostillis used the impositioun of handis, yet seing the mirakle is
ceassed, the using of the ceremonie we juge is nott necessarie.
First Book of Discipline (Knox, Works, ii, 192-3)
The Examination of Candidates
It is ordened that, in tym cuming, al sic as pretendis to he admitted to minister in ony kirk,
wythin the bowndis of Fyff, Fotheryk, or Strathern, saIl compeir wythin this cite, at sic daye
and place as salhe assignit to tham he the Superintendent, to he examinated, fyrst privatle
upon the cheaf puntis and headis in controversy, and tharefter ane pordon of text assignet to
the minister to declar in the pulpat in the essemble.
Register of the Kirk Session of St. Andrews, 75-6
In the order of election it is to be eschewit that na person be intrusit in ony of the offices of
the kirk contrar to the will of the congregation to whom they ar appointed, or without the
voce of the elderschip.
Ordinatione is the separatione and sanctifying of the persone appointit of God and his kirk,
eftir he be weill tryit and fund qualifiet. The ceremonies of ordinatione are fasting, earnest
prayer, and imposition of hands of the elderschip.
Second Book of Discipline
(Calderwood, History of the Kirk of Scotland, iii, 534)
1596-7
“Is he a lawfull pastor who wanteth impositionem manuum?”
“Impositioun, or laying on of hands, is not essentiall and necessar, but ceremoniall and
indifferent, in admission of a pastor.”
Calderwood, History of the Kirk of Scotland, v, 586
c. 1620
41
In the Church of Christ it hath alwayes been holden unlawfull for any man, by his owne
privat authoritie, to preach the Word of God, to administer the holy Sacraments, or execute
any part of the Spirituall office of a Pastor, except he were first called, tryed, examined, and
being found qualified for the function, by publick prayer, with imposition of hands, orderlie
admitted unto the same.
The Forme and Maner of Ordaining Ministers
(Wodrow Soc. Misc., 597)
THE SUSTENANCE OF THE MINISTRY
Although the First Book of Discipline had envisaged that sufficient revenues would be
available to provide an educated ministry, this proved to be a 'devout imagination' as the
expected redistribution of revenues, which had pertained to the old church, did not take
place. One of the most striking features of the immediate post-Reformation period is
therefore the apparent poverty of the ministry. While such grievances, as were expressed,
undoubtedly had a factual basis which led in turn to an increased volume of support for the
Presbyterian doctrine of parity, not all ministers were, by any means, povertystricken. By the
end of the sixteenth century, most ministers, as the Testament of David Balwairde amply
illustrates, were reasonably well off. When it is borne in mind that a minister's means could
not be measured in terms of money alone and that the produce of the glebe ensured, that at
all events, he would not go hungry, this security was all the greater.
When the Brethren compleaned of thair povertie, it was disdanfullie ansuered of some, "Thair
ar many Lordis have not so much to spend." When men did reassone that the vocatioun of
Ministeris craved of thame bookis, quyetnesse, studye, and travell, to edifye the Kirk of Jesus
Christ, when that many Lairdis war waitting upoun thair worldly busyness; and thairfoir, that
the stipendis of Ministeris, who had none other industrye, but to lyve upoun that which was
appointed, aught nott to be modifyed according to the lyvingis of commoun men, who mycht,
and did daily augment thair rentis by some other industrie.
Knox, Works, ii, 311-2
But the Quene and our Court maid myrrie. Thair wes banketting upoun banketting; ... and so
did banketting continew till Fastronisevin1 and erter. But the pure Mynisteris wer mockit, and
reputed as monsteris; the gaird2, and the effairis of the kytcheing wer so gryping, that the
Mynisteris stipendis could nocht be payit.
Knox, Works ii, 417
1
2
The evening preceding the first day of Lent
guard
And as for the ministers, thair livings are so appoynted, that the most pairt sail live but a
beggars lyfe. And all cometh of that impiety, that the ydle bellies of Christs enemies mon be
fed in thair former delicacy. We dar not conceill from your Grace and Honours our
conscience, quhilk is this, That neyther by the law of God, neyther yet by any just law of
man, is any thing dew unto thame, quho now most cruelly do exact off the pure and riche, the
twa pairts of thair benefices, as they call thame.
Booke of the Universall Kirke, 22
42
A reasonable competence
The testament testamentar and inventar of the guidis . . . pertening to umquhile Mr. David
Balwairde, persoun and minister of Sanet Madois . . .
In the first, ... sawin on his gleib and landis of Sanct Madois befoir his deceis, sevin bollis of
quheit estimat to the ferde corne, extending to xxviii bollis of quheit, .. ,. £102. 13s. 4d. Item
in the barneyaird ane stak of quheit estimat to xii bollis, .... £44. Item mair thrie stakis of beir
estimat to xlviii bollis beir, .... £28. Item mair four stakis of quhyte aittis estimat to four
ehalderis aittis, .... £128. Item mair thre stakis of blak aittis estimat to xxiiii bollis aittis, ....
£40. Item mair twa bollis peise and twa hollis benis, .... 16 merk. Item in utencilis and
domicillis with the abuilyementis of his body estimat, to the sowme of xx merkis money ...
Summa , £466, 13s. 4d.
Edinburgh Testaments, 11 January 1591·2
ECCLESIASTICAL DRESS
Although the reformed ministry suffered from lack of adequate financial support, the clergy
evidently managed to dress to advantage and the Assembly's concern in this matter shows
that the church had not entirely escaped from the problems which had beset its predecessor,
the efforts of which had been turned in a similar direction in its provincial statutes.
Item beneficed churchmen and clerks in holy orders shall according to the ancient custom of
the clergy wear only round caps, and shall always take off their caps in churches, especially
in choirs and in time of divine service; and shall not dress, as for example, in top-boots and
double-breasted or oddly-cut coats, or coats of forbidden colours, as yellow, green, and such
kinds of parti-colour; and shall wear long cassocks reaching down to the ankle in churches,
cities, towns, and larger villages, but on journeys short cassocks fitted with sleeves, regard,
however, being had to the exigencies of time and place; they shall have white shirts with
white seams:
Patrick, Statutes of the Scottish Church, 92
Forsameikle as a comely and decent apparrell is requisite in all, namelie in the Ministers and
sick as beares functioun in the Kirk: First, we thinke all kynd of brodering1 unseimlie, all
bagaries2 of velvett on gownes, hoses or coat, and all superfluous and vaine cutting out,
steiking with silks; all kynd of costlie sewing on pasments3, or sumptuous or large steiking
with silks, all kynd of costlie sewing or variant hews in sarks, all kynd of light and variant
hewes in cloathing, as red, blew, yeallow, and sicklyke, quhilk declares the lightnes of the
mynd; all wearing of rings, bracelets, buttons of silver, gold or uther mettall; all kynd of
superfiuitie of cloath in makeing of hose; all using of plaids in the kirk be Reidars or
Ministers, namely in tyme of thair ministrie and using thair office; all kynd of gowning,
coating, or doubliting, or breiches of velvett, satine, taffettie, or sicklyke; all costlie gilting of
whingers and knyves, or sicklyke; all silk hatts, or hatts of divers and light collours: Bot that
thair haill habite be of grave collour, as black, russet, sad gray, sad browne, or searges,
wirssett4 chamlet, growgrame lytes wirssett, or sicklyke: and to be short, that the good word
of God be them and thair immoderatenes be not slanderit; and thair wifes to be subiect to the
same ordour.
Booke of the Universall Kirk, 335
43
1
embroiderery
piping
3
silk pieces
4
worsted
2
44
DIVINE SERVICE
The Reformers expected that Divine Service would be conducted on week days, as well as on
Sundays, although not unnaturally the principal services were conducted on the latter. Both
forenoon and afternoon were devoted to worship, the second session being frequently
reserved for the teaching of the catechism.
Great emphasis was laid upon attendance at both daily and Sunday services, and every effort
was made to ensure that no possible diversions existed, which might detain the congregation
from their duty.
In everie notable Toun, we require that one day besydis the Sunday, be appointed to the
Sermone and Prayeris; whiche, during the tyme ofSermone, must be keipit fre frome all
exercise oflaubour, alsweill of the maister as of the servandis. In smaller tounis, as we have
said, the commoun consent of the Churche must put ordour. But the Sunday must straitlie be
keipit, both before and efter noon, in all tounis. Before noon, must the word be preached and
sacramentis ministered, as also Mariage solempnissed, yf occasioun offer: After noon must
the young children be publictlie examinated in thair Catechisme in audience of the pepill, in
doing whairof the Minister must tak gret deligence, alsweill to cause the Pepill to understand
the questionis proponed, as the ansueiris, and the doctrine that may be collected thairof. The
ordour and how much is appointed for everie Sunday, is alreaddy distinctit in oure buke of
Common Ordour; whiche Catechism is the most perlite that ever yit was used in the Churche.
First Book of Discipline (Knox, Works, ii, 238-9)
The Order of the Service
These are the three exercises which are used in all our Congregations, every Sabbath, one
houre before the Preacher come in, first prayer, then Psalmes, then reading of Holy Scripture,
... the which being done, the Preacher . . . admonisheth and exhorts us to follow the
wholesome Word read: then get we all up and pray together:
William Cowper, Works (1623), 680-1
Ordanis all parochinaris, baith burgh and land, that resortes to the prayeris to compere and
mak thair obedience at prayer tyme and utheris without ony rangald1 in tymes cuming, and
that nane mak ganging in kirk nor kirk yard nor ony uther enormite in tyme of prayeris.
Extracts from Records of Peebles, 288
1
disorder
It is appoyntit fra this furth that na persone or personis (except fishar sellaris and cadgearis2)
remain in the fishe mercatt the tyme of prayeris, not yitt that na man or woman be vagand on
the streittis, idlie sittand under stairis, or at pastyme on the calsaye3 under the paynis of 6s.
8d., and that nane pretend ignorance heiroff the samyn ordinance to be intimat be sound of
the hand bell through this toun incontinent efteir our furth passing out of the session.
Records of Elgin, ii, 71
2
3
fish dealers
causeway
45
The quhilk daye it is statuit and ordanit be the bailleis and counsall that na maner of persoun
inhabitar within this burcht ventaris of wyne brostarris4 or topstarris5 of aill nor uthers
quhatsumevir thoill or permit ony maner of persone or personis to drink keip companye at
table in commoun tavennarris or houssis upone Sondaye the tyme of preiching fra this daye
furthe under the panis
of fourtie shillings.
Register of the Burgh of the Canongate
(Maitland Club Misc., ii, 317)
4
5
brewers
tapsters
The Session understanding that there are sundry honest men and masters of sundry vocations
found walking in the gates, or abiding in their booths, thereby absenting themselves from
sermon on Thursday, to the great slander of the Word they profess, while the rest of their
godly neighbours are occupied in the spiritual service of their God: the Minister and Elders,
therefore, with one consent. ordain that the Dean of Guild shall convene the brethren of his
calling, as also every Deacon (of Incorporated Trades) the brethren of their callings, honest
men and masters, and then charge them that every Thursday, which is the ordinary day of
preaching, they shall leave the exercise of their own calling for that time of preaching, shall
frequent the kirk, and with the rest of their godly neighbours give themselves to the hearing
of the Word and the spiritual service of God.
Kirk Session Register of Perth
(Spottiswoode Soc. Misc., ii, 257)
Forsamekle as sindrie godlie personis remanit fra the prayeris be occasion that the hendmest1
bell rang sa schort quhill and they war aschamit to cum to the kirk the prayeris being halff
(done) it was ordanit that Nicoll Belman suld ring the hendmest bell at the lest ane quarter off
ane hour under the pane off deprivatioun.
MS Perth Kirk Session Records, 1584-5
1
hindmost
The presbiterie of Glasgw statutis and ordenis, that gif Mungo Craig saIl playe on his pypes
on the Sondaye fra the sunne rysing quhill the sunn goinge to in ony place within the boundis
of this presbiterie, that he incontinent thaireftir salbe summarlie excommunicat.
Registers of the Presbytery of Glasgow
(Maitland Club Misc., i, 67-8)
James Roy, pyper, accusit for ganging through the toun playing on his gryit pyipe in the
nycht seasoun without consent or licence of the toun and magistrats thairof and lykwayis for
playing this last Sonday upoun his gryit pyip at eftirnone in tyme of preaching in contempt of
God his word and kirk and thairfoir thai appoint him to stand in the hairclayth on Sonday nixt
and mak his repentance publictlie and that he remane in the stepill till he find caution to do
the same.
Records of Elgin, ii, 26-7
46
PSALMS AND MUSIC
In furtherance of their policy of cleansing parish churches of all "monumentis of idolatrye,"
the Reformers removed all organs from these places, but nevertheless, there are indications
that, on occasions, instrumental music continued to play a part in services. More
significantly, while the Reformers did not lay any particular stress on psalm singing, the
people undoubtedly knew their psalter and its harmonies, this knowledge being undoubtedly
increased by the enforcement of acts relating to the possession of Psalm Books and Bibles,
over the printing of which the General Assembly exercised strict supervision.
Music
That the organis, with all expeditioun, be removit out of the kirk, maid profeit of to the use
and support of the pure; and that the prestis stallis and bakkis of altaris be removit furth of the
places quhair thai now remane, and situat in the partes of the kirk quhair men may be best
easit be thame to heir the sermonis, and sic things that servis nocht for that use to be
utherwise disponit or maid money off.
Aberdeen Ecclesiastical Records, 19
Mr Peter Watson, Commissioner of Nithsdale, complained, That the Toun of Dumfries, on
Yuile day last by past, seeing that neither he nor the Reader would read nor use doctrine upon
these dayes, brought a Reader of their own with tabron and whisle, and caused him read the
prayers; which exercise they used all the days ofYuile.
Booke of the Universall Kirk, 334
Psalms
In some churcheis the Psalmes may be convenientlie sung; in utheris, perchance, thay can
not. Some churcheis may convene everie day; some thryise or twise in the weeke; some
perchance bot oms. In these and such like must everie particular Churche, by thair awin
consent, appoint thair awin Polecie.
First Book of Discipline (Knox, Works, ii, 238)
The whiIk day John Swentoun master of the Sang School of this town, exponed to the
assembly of the minister and elders, that he had great travel in teaching the youth of this town
in music, and in taking up of the Psalms, and that the council of the town had made him title
of gift to the annuals of the Gray Fraternity altars within this town: yet notwithstanding he
was contented to submit himself to the assembly of the kirk herein, and receive of
benevolence what they pleased to bestow upon him induring his travel and good service.
Kirk Session Records of Perth (Chronicle of Perth, 51)
Ordanis Adam Anderson and Patrick Blair, bailyeis, that on Mononday nixt thai speik the
consell that ane musician be had for uptakin off the psalmes in the kirk.
MS Perth Kirk Session Records, 1592
47
Both pastors and people be long custome, ar so acquanted with the psalmes and tunes therof;
that as the pastors ar able to direct a psalme to be sung agrieable to the doctrine to be
delyvered, so he that taketh up the psalme is able to sing anie tune, and the people for the
most pairt to follow him.
Bannatyne Club Misc., i, 234
The Provision of Bibles and Psalters
Item it is statut and ordanit be our soverane lord and his thrie estaitis in this present
parliament That all gentilmen houshaldaris and utheris worth thrie hundreth merkis of yeirlie
rent or abone and all substantious yemen or burgesses likewise houshauldaris estemit worth
fyve hundreth pundis in landis or guidis be haldin to have a bible and psalme buke in vulgare
language in thair houssis tror the better instructioun of thame selffis and thair fameliis in the
knawlege of god within yeir and day efter the dait heirof Ilk persone undir the pane of ten
pundis.
Acts of the Parliaments of Scotland, iii, 139
Anent sick persounes as ware summonit to provyid thame selfis with psalm buikis according
to acts maid theranent, Compeirit Thomas Winchister and producit ane buik quhilk is notit be
Rot. Leslie, clark of this assemblie. James Innes younger producit ane uther psalm buik notit
in Iyk Maner.
Records of Elgin, ii, 17
1576
Be it kend till all men be thir present letters, we, Alexander Arbuthnot merchand, and
Thomas Bassinden imprentair, burgessis of Edinburgh: That forsamekill as oure Soverane
Lord, ... hes grantit us, not onelie licence for imprenting of the Bybill, bot als hes causit us be
avanceit of the pryces of a greit nowmer of the same Bybillis afoir hand, for furthering of the
werk, and that be contributioun of parrochynnaris of the parroche kirkis, inbrocht and
collectit be the laubouris and diligence of the Bischoppis Superintendentis and Visitouris of
the Dyoceis and cuntreis, according to ane ordour and aggrement maid betuix thame and us,
allowit and authorizit be the Regentis Grace. And in respect that the werk hes not yit takin
effect, . . . it hes plesit the Regentis Grace yit to grant unto us the space of nyne monethis
following the last day of Marche instant for wirking and performing of the said werk, within
the quhilk space we have promittit ... that we shall wirk, end, and perfyte the said werk of
imprenting of the Bybill dewlie and sufficientlie, within the said space of nyne monethis ... ,
and saIl deliver the bukis, bund in blak and claspit, to the use of every parrochyn that hes
avanceit and gevin the said contributioun for furthering of the said werk . . .
Register of the Privy Council, ii, 545
Ecclesiastical Censorship
It was delaitit and found that Thomas Bassandine, Printer in Edinburgh, imprintit ane booke,
intitulat the Fall of the Romane Kirk, nameing our king and soveraigne supreame head of the
primitive kirk: Also that he had printed ane psalme booke, in the end wherof was found
printed ane baudie song callit Welcum Fortoun, whilk books he had printit without licence of
the magistrate, or reviseing of the Kirk: Therefor the haill Assemblie ordainit the said
48
Thomas to call in againe all the saids bookes that he hes sauld, and keip the rest unsauld untill
he alter the forsaid title, and also that he delete the said baudie song out of the end of the
psalm booke: And farther, that he abstaine in all tyme comeing fra farther printing of any
thing without licence of the supreame magistrate, and reviseing of sick things as pertaine to
religioun be some of the Kirk appointit for that purpose.
Booke of the Universall Kirk, 125-6
COMMUNION
In their insistence that the Sacrament of the Lord's Supper was a feast rather than a
Sacrifice, the Reformers laid stress upon the corporate action of the participants. The
Celebration was to take place only on Sundays and then only when conjoined with preaching,
while the administration of the Sacrament in any place but the parish church was strictly
forbidden.
The pre-Reformation practice of Morning Communion was retained however, celebrations
commencing at a very early hour, while as a reaction against the practice of communicating
at Easter alone, more frequent ministrations of the Sacrament were advocated. As can be
appreciated from the large quantities of wine utilised in the ceremonies, large numbers of
communicants participated in these celebrations, to which persons were only admitted on the
production of a token. Due to the numbers involved, the Celebration was spread occasionally
over two Sundays, although as may be observed, it was not unknown for personal
convenience to influence decisions in this respect.
Innovations
Quhy use ye this terme Communioun for the Lordis Supper nocht contenit in Scriptuir in that
significatioun, and samekle abhorris fra the terme Missa expreslie contenit in the original
Hebrew text for an oblatioun, sen na Christiane of the former aige, and few of the Protestantis
at this praesent in Alemanniel and uthiris cuntreis, denyis the rycht use and practise of the
Lordis Supper, to be callit ane sacrifice or oblatioun ?
Winzet, Certain Tractates, i. 80 1 Germany
Quhy cover ye your table with a quhyte clayth at your communioun? Quhy cause ye uthiris
than the minister partlie to distribut your breid and wyne at your communioun, sen our
Salviour (quhois place the lauchful minister occupiis) gaif his sacrament himself to his
disciplis, commanding thame as his lauchful ministeris to do the samin? Quhy mak ye your
communioun afoir dennar, sen our Salviour institutit His haly sacrament efter suppare? Quhy
use ye at your communioun now four, now thre coupis, and mony breidis,-nothir keipand the
ceremonie expressit in the Evangel, nor confessing the treuth of the mysterie with us, sen our
Salviour useit ane breid and ane coupe?
Ibid., i, 84
As we grant it lauchful and godly that mony wald cum daylie to the Mess, and resave the haly
sacrament of the altar (we speik on this maneir with Augustine) togidder with the Preist, sua
can we nocht understand your scrupulositie and wane ceremonie, quhilk is, that ane faithful
man haveand na uthir impediment, bot wantand cumpanie to communicat with him
49
sacramentalie, may nocht resave that sacrament him allane, without errour or idolatrie.
Quhou can he be him allane, sa lang as he is a membre of Chrlstis Kirk?
Ibid., i, 89
Quhy neclect ye to ministrat this haly sacrament to the seik, afoir thair departing of this lyfe,
by the laudable use and canounis of the primitive Kirk, in tyme of the glorious Martyris?
Ibid,. i, 90
The Supper of the Lord
Our Saviour Christ, King of grace,
With God the Father maid our peace;
And with his bludie woundis fell,
Hes us redemit from the hell,
And he, that we suld nocht forzet,
Gave us his bodie for to eit
In forme of breid, and gave us syne
His blude to drink, in forme of wyne,
Quha will ressave this Sacrament,
Suld haif trew faith, and sin repent;
Quha usis it unworthilie,
Ressavis deide eternallie.
Gude and Godlie Ballatis, 16-17
Christ Jesus said, "Tak, eat, &c.; Do ye this in remembrance of me." By which wordis and
charge he sanctifeid bread and wyne to be the sacrament of his body and blude; to the end,
that the one should be eatten, and that aU should drink of the other; and not that thei should
be keapt to be wirschiped and honoured as God, as the blynd Papistis have done heirtofoir,
who also have committed sacriledge, steaUing frome the people the one parte of the
Sacrament, to witt, the blissed cupp. Moreover, that the Sacramentis be rychtlie used, it is
requyred, that the end and caus why the Sacramentis war institut, be understand and
observed, alsweaU of the minister as of the receaveris; for yf the opinioun be changed in the
receavare, the rycht use ceasseth.
Knox, Works, ii, 116
The thrid Communione haldine be Johnne Knox
Item, for xxiiii mane breid, xliii d. the pece; summa, ... xxviii s.
Item, for vi gallons and ane halfe of wyne, xvi d. the pynt: summa, ... iii lib. x s.
Item, for v greit candill quhilk day, xxd.
Item, for foure candill at the durr and revestre viii d.
Edinburgh, Dean of Guild Accounts, 138
50
The Hours and Seasons
It is concludit that ane uniforme ordour salbe takin or keipit in the administratioun of the
Sacraments and solemnization of mariages and burialls of the dead, according to the Booke
of Geneva.
Attour1, ordains the communion to be ministrat four tymes in the yeir within burrowes, and
twyse in the yeir to landwart.
Booke of the Universall Kirk, 30
1
moreover
The presbiterie thinkis that the minister of Campsie may ministrat the Sacrament of the
Supper of the Lord Jesus to his parochineris on twa Sondayes allanerlie, and thairfore ordenis
him to content him with the said twa Sondayes, and his parochineris to convein on twa
Sondayes, and to lippin for na mae Sondayes togidder bot onlie the said twa.
Registers of the Presbytery of Glasgow
(Maitland Club Misc., i, 67)
The kirk hes thoucht guid that the holly table of the supper saIl ... bygayne Sonday ... ;
wairning thairfoir the haill brethering of the north syd of the toun that thai prepair thame
selffis thairto; the servandis and sic utheris that plessis to cum to the mornyng sermond,
quhilk salbegyne a litill ... (before) iiii houris in the mornyng, and to continew quhill fyve
houris; and the ministratioun than to begyne, quhilk saIl indure quhill sevin houris or thairby;
the secund sermond to begyne at ix houris, and to continew . . . houris; and thaireftir the
ministratioun thane to begyne, and continew quhille xii houris at nowne.
Buik of the General Kirk of
Edinburgh (Maitland Club Misc., i, 98)
The order for ministration of the communion. For keeping of the south kirk door, William
Fleming and Robert Anderson, Bailies. For receiving the alms and tokens, Finlay M'Duff and
Andrew B1ythman. For the north kirk door of the choir, John Davidson. To keep the wicket
behind the pulpit, Adam Anderson and William Ross, officer. To convoy the bread through
the tables, Henry Lees and John Smith, younger. To convoy the wine, James , Sim, James
Bruce, Thomas Gibson and David Jackson. To convoy the wine from the revestry to the
tables, Charles Mercer, James Lamb, William Cathrae. To prepare the bread, Robert Rynd.
The rest of the Elders and Deacons to wait upon service in the choir. To prepare the kirk
tables and napery, the Thesaurer. The first bell to ring at four hours in the morning, the
second at half hour to five, the third at five. To the second ministration, the first bell to ring at
half hour to nine, the second at nine, the third at half hour to ten. The elders and deacons of
every quarter to be present in during their quarter with the minutes at the examination.
Kirk Session Register of Perth
(Spottiswoode Soc. Misc., ii, 239)
The present Assemblie being informit that the sacrament of the Lordis Supper was short syne
ministrat in Alloway, (quhair my Lord of Mar and famelie hes thair residence,) his Lordschip
selff beand than in Lundoun awaiting on his Majesteis service; and becaus his lordschip
51
beand admitted knycht of the gartane is obleist to sum deuteis to the honour therof upoun the
xxiii day of Aprill, quhilk is the day immediatlie preceiding the xxiiii day of this instant, on
the quhilk the said sacrament is appointit to be ministrat to all this congregatione; and becaus
his lordship hes bein accustumat to receave the said sacrament in this kirk, ... his lordship
therfor desyris that he may have the said sacrament upon the next Sonday theraftir, viz. on
the first day of Maii nixt tocum ministrat to him; quhilk the brethrein of the kirk grantis to his
lordship, and therfor ordanis the said sacrament to be ministrat in this kirk thir nixt twa
Sabbothis nixtocum.
Register of the Kirk Session of Stirling
(Maitland Club Misc., i, 452-3)
Tokens
The quhilk day, the seat hes ordeined that in tyme cuming nane sal present thair selves to the
communion wythtout tikat resavit fra the clark of the quartar quhair they dwel or minister.
Register of the Kirk Session of St. Andrews, 365
The said day, it is decernit be the session that the act maid in thir bukis, anent them that
presentis them selves to the communion wythtout tikatis, or wytht fengyeit1 tikatis, of the dait
the vij day of Maii 1572, be put to executioun.
Register of Kirk Session of St. Andrews, 379
1
counterfeit
That nane remane in the kirk eftir the momyng prayeris bot to remove that the tokynes may
be delyverit. Searcharis the momeMr. James Gardin [and four others].
Records of Elgin, ii, 121
Misorder
The present assemblie findis thair hes bein great misordur aroangis the pepill of this
congregatione at the last ministratione of the Lordis Supper, in rash and suddan cuming to the
tabill, in spilling of the wyne, and in thrusting and shouting in thair passage out at the kirk
dur aftir the ministratione; and thairfoir thinkis roeit that this misordur be rememberit befoir
the nixt ministratione of that sacrament, and that the pepill be admonishit to use thame selfis
mair reverentlie.
Register of the Kirk Session of Stirling
(Maitland Club Misc., i, 129-30)
BAPTISM
Although the Reformers objected to certain baptismal ceremonies used by the unreformed
church, all baptisms in the reformed, as in theory in the medieval church had to be performed
in the parish church, but whereas the Catholic church had admitted the validity of lay
baptism in exceptional circumstances, no such latitude was allowed by the Reformers. All
52
baptisms had to be administered in church at the time of public preaching, and quick action
was taken against any who performed the sacrament privately. One striking feature of the
baptismal service is that Godfathers are very much in evidence, while it appears that
Godmothers were not entirely unknown in the earliest days of the Reformation.
The Ceremony
Whereas Paul Methven, William Haday, John Grant, John Willocks, John Patrick, and
several other apostates from the Catholic faith and from the unity of the church, have not only
scattered broadcast the baneful dogmas of heresy, but have also introduced a form of
christening which is new, unwonted, and nowhere ever heretofore received by the Catholic
church, whence it may reasonably be doubted whether infants baptized by them and their
likes have or have not been really baptized: wherefore, for the removal of all dubiety on this
head, and to take better and more certain measures for securing the salvation of infants, this
synod has decreed that such infants shall be christened according to the form instituted by
Christ and received by the church, by priests who, in using this form received by the church,
shall pronounce these words: 'If thou art baptized, I do not baptize thee; 'but if thou art not
baptized, I baptize thee in the name of the 'Father,' etc., adding also the sprinkling with water,
the anointing with oil, and the other rites wont to be observed in baptism ... Furthermore, the
present synod forbids any children hereafter to be baptized by any but priests, and that
according to the accepted form of the church, save in the article of death.
Patrick, Statutes of the Scottish Church, 186-7
"Such (Ceremonies) as God hes ordeyned we allow, and with reverence we use thame. But
the questioun is of those that God hes nott ordeyned, such as, in Baptisme, ar spattill, salt,
candill, cuide1, (except it be to keap the barne from cald), hardis, oyle, and the rest of the
Papisticall inventionis."
Knox, Works, i, 197
1
the chrisom used in baptism
Anent the complaint made upon . . . Alexander Forrester, Minister at Tranent, quho baptizat
ane bairne in ane privat house, against the good order of the Kirk, for which he lyes under
suspension from his office: The Assembly, after the acknowledging of his offence ...
ordeaneth him to be restored to the functione of the Ministrie, he making publick repentance
in the kirk of Tranent for the same ...
Booke of the Universall Kirk, 524-5
It was also ordanit that na barne suld be baptist aff ane preitch· ing day except the midwyff
deponit on hir conscience the bairne war waik to quhome the parenttis desyrit baptisme.
MS Perth Kirk Session Records, 1584
Godfathers and Godmothers
Gif ye will admitt in your Kirk na ceremonie, except expreslie oommandit in Scriptuir, quhy
will ye the nocht baptize the barne except the father thairof bald it in his airmis afoir your
pulpet; and nocht contentit with utheris gentlemen, except thai bring thair bairnis throw the
53
stretis in thair awin airmis? And quhy baptize ye in the Kirk, and in ony prophane basin, and
nocht in the plane feildis, and in the revar or fluid, as did St. Johne the Baptist, Philip, and the
rest of the apostolis? Quhy haif ye godfatheris and godmotheris, sen the haill congregatioun
thair praesent may be witness? Quhy hald ye godmotheris in the beginning, and now repellis
the samin?
Winzet, Certain Tractates, i, 83-4
The sessioun, considdering the abuse laitlie croppin in within this burgh, in that it is come in
custume that everie base servile man in the towne, when he hes a barne to be baptesed, invitis
twelff or sextene persones to be his gossopes and godfatheris to his barne, whereas in former
tymes, the custome wes to invite only tua godfatheris at the most, and be occasioun heirof, if
it fall out that thair be rna bairnis to be baptezed at one tyme nor ane, thair can not be places
gottin to the godfatheris to sitt upon, besyds that sundrie uther incommoditeis and skaffries
fallis out be this abuse, to the prejudice of dyvers honest men; for remeid quhairof, and
tacking away suche abuse heirefter, it is statute and ordanit be the magistrattis, ministeris,
eldaris, and deaconis of the sessioun, that it shall not be lesume to any inhabitant within this
burt quhasoever, to invite any ma persones to be godfatheris to thair barne in ony tyme
cumming bot tua or four at the most, Iyk as the kirk officier is expresslie commandit and
prohibitt that from hence furth he tak up no ma names to be godfatheris, nor give any rna up
to the redar bot four at the most, under all hiest censure he may incur be the contrarie.
Aberdeen Ecclesiastical Records, 109·10
MARRIAGE
Marriage, as in the medieval church, was always celebrated in church and stern measures
were taken against any who attempted to perform the ceremony privately. Banns continued to
be published three times in the parish church of both parties but certain relaxations were
allowed on the question of marriage within the forbidden degrees.
Marriage was to be solemnised on Sundays in the forenoon and while nuptials were
celebrated on other days, when "preaching was joined thereto," Sunday was the normal day
for such celebrations. Not unnaturally such occasions resulted in a great deal of
merrymaking and Kirk Sessions were constantly occupied in their attempts to keep these
festivities within bounds.
Restrictions
Forasmikle as trouble and slander hath risen for solemnizing of marriages in private houses,
and that be ministers to whose paroch or kirk the contraveeners pertained not, wherethrough
there hath been controversy in particular kirks and sessions, for satisfaction making for
transgression of the publick order of the Kirk, &c.; for eschewing of the which, The Kirk
assemblit statutes and ordaines, That all marriages be made solemnlie in the face of the
congregatioun, according to the ordour publicklie establischit; and als inhibites all Ministers
and Exhorters, that nane of them solemnize marriages of any persons of uther congregatiouns
nor their awin, without sufficient testimonialls from their Ministers, or els licence askit and
givin be the contracters, under the pains establischit before agains the Ministers; and the
contracters, with their parents, to make publick repentance at the commoun pillar of
repentance, at the discretioun of their awin kirks.
54
Booke of the Universall Kirk, 192
The question being proponed anent mariage in second and uther degries of consanguinitie,
forbidden be the Pope to be solemnizat betwixt parties, it is found that, of the law of God,
mariage may be solemnizat betwixt parties beand of second, thrid, and ferd degries of
affinitie or consanguinitie, and uthers sick as are not prohibited expressely be the word of
God; and therfor to desyre the Lords and estates to interpone there authoritie, and approve the
samein, and make lawes therupon.
Ibid., 5
It is statute and ordeant that nane heirefter saIl have the benefite of mariage specially they of
the purer sort except that first they set caution that they be diligent and carefull in that
vocation God hes called them to quhereby they nor ther posterity be burdensome to the toun
through ther sleuth and negligence bot that they indevore be all means lawfull to acquyre ther
owne liveing except that poverty come through long seiknes or through sum sensible
visitation otherwayis, and this is first execute on the persone of David Gray a man past
fourscore and ten yeiris being contracted to a young woman, its ordeant that their bands be
stopit and no mariage granted them.
Records of Elgin, ii, 232
Marriage Festivities
The said day, the sessioun hes ordanit ane supplicatioun to be direct to the magistratis of this
citie for guid ordour to be takin in tyme curning, for reformatioun of the grite abuse usit be
new mareit personis in violatioun of the Sabbat day; and in spetial quhen, the day of thair
mareage eftir nuin, they resort nocht to hering of the doctrine, and at evin eftir supper
insolentlie, in evil exemple of utheris, perturbis the town wytht rynning thair throw in
menstralye and harlatrye.
Register of the Kirk Session of St. Andrews, 341
Thomas Acmoutie his spous being delatit to the kirk for violating and breking of the
ordinance of the said kirk maid, inhibiting convoy and rayatus access of bankating the tyme
of mariage, ... , hes fund the said act to be transgressit and violatit be the said Thomas and his
spous, specialie in superflowis bankatting, with conventioun of freindis maid upone the
Monenday at ewin nixt eftir the solempnization of thair said mariage.
Buik of the General Kirk of Edinburgh (Maitland Club Misc., i, 104)
BURIAL
The burial of the dead was to be carried out without any kind of ceremony as had been used
hitherto, burials within churches being likewise forbidden. Neither attempt appears to have
been immediately successful, nor does the renewed proposal that ministers should keep death
registers. although this suggestion was welcomed by the church.
For avoyding all inconvenientis, we judge it best, that neather singing nor reading be at the
Buryall: for albeit thingis song and red may admonishe some of the leving to prepair thame
55
selfis for death, yit shall some superstitious and ignorant personis ever think, that the workis
synging or reading of the levying do and may proffat the dead. And thairfoir, we think most
expedient that the Dead be convoyed to the place of buriall with some honest cumpany of the
Churche, without eather singing or reading.
First Book of Discipline (Knox, Works, ii, 250)
The quhilk day, anent the complent offerit to the sessioun ... concerning the buriall off certen
personis maid off lait wythin the parroche kirk off this citie, contrar to ane certen act and
ordinance maid in the Generall Assemblie, the session, in respect the said complent is
necessar to be intreatit befoir the Provest and counsell off this citie, hes continowit all forder
proceding heirintill.
Register of the Kirk Session of St. Andrews, 452-3
Touching the buriall of the poore in every parochin to landwart, it is ordainit that a beere be
made in every paroch to carrie the dead corpes to buriall, and that village or house wher the
dead lyes, with the nixt house adjacent therto, or a certaine number of every house, saIl
convey the dead to the burian, and eird it saxe foote under the eird.
Booke of the Universall Kirk, 43
Death Registers
Tuiching the requeist of the Commissars of Edinburgh, that everie Minister or Reader sould
have a register of the names of the deceased of the place where they dwell, the day of the
moneth and yeere, and deliver the copie thereof to the procurator fiscall, that pupills and
creditors be not defrauded: It was answered, they could not lay suche a charge upon their
brethren, in respect none or few of the Ministrie had manses and gleebes to make residence
in; bot how soone they obtained their manses, they sould exhort them, as they sathe required,
to doe conforme to the said Request.
Ibid., 63
Ordanis James Sym to mak a buik for baptism and the departit off vii quair of peper and
delyver it to the reader Mr. William Cok.
MS Perth Kirk Session Records, 15R
56
FESTIVALS
In their violent reaction against all innovations which they felt had little scriptural authority,
the Reformers banned the observance of Festivals and Saint Days. In this matter, however,
the opinion of the people was not in step with that of the church and many of the old festivals
continued to be observed, although not necessarily from religious motives. In this respect the
continued abstention from flesh in Lent and on Fridays is especially noteworthy, the
motivation now being economic rather than religious as hitherto.
Prohibition
Keping of holy dayis of certane Sanctis commandit by man, suche as be all those that the
Papistis have invented, as the Feistis (as thai tenne thame) of Appostillis, Martyres, Virgenis,
of Christmess, Circumcisioun, Epiphany, Purification, and uther found feistis of our Lady:
Quhilk thingis, becaus in Goddis Scripturis thai nather have commandiment nor assurance,
we juge thame utterlie to be abolischet from this Realme.
First Book of Discipline. (Knox. Works. ii. 185-6)
Sen the Apostill S1. Paull commandit in sindry places his traditionis to be keipet, als weil the
unwrittin as the writtin; and St. Augustine siklyke affirmis that to dispute of thai thingis
universalie observit, gif thai suld be keipet or nocht to be maist insolent madnes-exemple he
gevis of the yierly celebratioun of the Pasche day, of our Salviour ascensioun, and
douncuming of the Haly Gaist, onlyke manere yierlie to be celebratit-quhy abolise ye the
solenniteis of the saidis days with siklyke, and all uthir ordour of that sort universalie
observit, as yuil·day, circumcisioun, epiphanie, lentren?
Winzet, Certain Tractates, i, 115
The said day, inhibition made to the decanis of the cordinars, vobstars, telyers, and baxteris,
to remoif all superstition and occasion thairof, in keeping of ony holy day, or ony uther
festuall dais quhilk wes usit of auld tyme befor; bot to keip only the Sabet day, callit the
Sounday, to be keipit in preiching and prayers.
Aberdeen Ecclesiastical Records, 16
1566
The Assemblie being advised with the interpretation of the Confession of the kirk of Zurich,
be Mr Robert Pont, ordained the same to be printed, togither with ane epistle sent be the
Assemblie of the Kirk of Scotland, approving the same, providing a note be put in the
margin, where mention is made of the remembrance of some holy days.
But this Assemblie would not allow the days dedicat to Christ, the circumcision, nativitie,
passion, resurrection, ascension and pentecost days, but took exception against that part of
the Confession.
Booke of the Universall Kirk, 90
Popular Sentiment
57
Waltir Yownger, attour the premissis, being accusat that he did that was in hym to mak his
nychtbouris disobedient to the kirk, sayand, ... that it becam nocht honest men to sit upon the
penitent stule; quhilkis wordis he confessit: and als said that he is ane yowng man and saw
Ywil-day kepit halyday, and that the tyme may cum that he may see the like yit; and thairfor
wald nocht becum oblist nor astrictit in tyme cuming to work or abstein fra wark that day, bot
at his awn plesure.
Register of the Kirk Session of St. Andrews, 389
The quhilk daye the presbiterie findis ... , that the parochineris of Ruglen hes keipit
superstitiouslie yule dayes; thairfore the presbiterie ordenis the said parochineris quha keipit
superstitiouslie the said yule dayes, to be summondit before thame.
Registers of the Presbytery of Glasgow
(Maitland Club Misc., i, 77)
The said day, certan personis chargit befoir the Assemble for plaing, dansin, and singin off
fylthe carroUes on Yeull Day, at evin, and on Sonday, at even, thairefter; the quhilk personis
com and grantit thair faut, and was punist for the sam.
Aberdeen Ecclesiastical Records, 18
Because that the Assembly of Minister and Elders understand, that the resorting to the
Draggon Hole, as well by young men as women, with their piping, and drums striking before
them, through the Town, has raised no small slander to this Congregation, not without
suspicion of filthiness after to follow thereupon; for avoiding whereof in times coming, the
said Assembly, with consent of the Magistrates of this Town, hes statute and ordained, that
no person hereafter of this Congregation, neither man nor woman, resort nor repair hereafter,
to the said Draggon Hole, as they have done in tymes bygone, namely, in the month of May;
neither pass through the Town, with piping and striking of drums, as heretofore they have
done, under the pain of twenty shillings to the poor to every person, as well man as woman
that contravene hereof.
Kirk Session Records of Perth
(Chronicle of Perth, 52-3)
John Kelo, belman, wes accusit in jugement for the passing throw the rewis of the toune with
the hand bell, be oppin voce, to convene the haill communitie, or sa mony thairof as wald
convene, to pass to the wood to bring in symmer upoun the first Sonday of Maii,
contravinand the actis and statutis of the quenis grace and lordis of consell, eppeirandlie to
ralse tumult and ingener discord betwix the craftismen and the fre burgessis of gild, and the
saidis craftismen to dissobey and adtempt aganis the superioris of the toun, gif it stuid in thair
power, as the saidis prowest and baillies ar informit, the said Johnne hawing na command of
the saidis prowest and baillies to do the same.
Extracts from the Council Register of Aberdeen, i, 343
The said day, Johnne Kelo, belman, maid faytht in jugement that he, at command of the
prowest and baillies, past, on Setterday wes viij dais, viz. the v day of Maii, and on Setterday
last was, viz. the xij day of Maii, throw all the rewis and gettis of this toune, be oppen voce,
58
and maid inhibitioune to all burges men, craftismen, and all utheris, inhabitantis and
induellaris of the said toune, that nane of thame tak upone hand to mak ony conventione, with
tabume plaing, or pype, or fedill, or have anseinges, to convene the quenis legis, in chusing of
Robin Huid, Litill Johnne, Abbot of Ressoune, Queyne of Maii, or sicklyk contraveyne the
statutis of parliament, or mak ony tumult, scism, or conventione.
Ibid., i, 459
1561
Upoun the xxj day of Julij, the yeir foirsaid, Archibald Dowglas of Kilspindie, provest of
Edinburgh, David Symmer and Adame Foulartoun, ballies of the samyn, causit ane cordinare
servand, callit James Killone, to underly the law in the tolbuith of Edinburgh, for the cuming
in the toune of Edinburgh, and playing with Robene Hud; and for that caus thair was certane
craftismenis servandis put to the home of befoir, of the quhilk the said James Kellone wes
ane; and causit the assyiss quhilk thai had electit of thair assistaris pas thairupone, quha
condamnit him to be hangit. And thair efter the craftismen maid greit solistatiouns at the
handis of the said provest, Johne Knox minister and the ballies, to have gottin him relevit,
promitting that he suld doe ony thing possible to be done salfand his lyif, quha wald doe
nathing bot have him hangit. And quhen the tyme of the poore mans hanging approchit, and
that the poore man wes cumand to the jibbet with the ledder upone the quhilk the said
cordinar suld have been hangit, the craftismennis childer and servandis past to armour; and
first thai howsit Alexander Guthrie, and provest and haillies, in the said Alexanderis writting
buith, and syne come doune agane to the croce, and dang doun the jibbet, and brak it in pecis,
and thairefter past to the tolbuith, quhilk wes then steikkit; and quhen thai culd nocht
apprehend the keyis thairof, thai brocht foir hamberis and dang up the samyn tolbuith dure
perforce, the provest, baillies and utheris luikand thairupoun; and when the said dure wes
broken up, ane part of thame past in the samyn, and nocht allanerlie brocht the said
condampnit cordiner furth of the said tolbuith, bot also all the remanand presonaris being
thairintill.
Diurnal of Occurrents, 65
The baillies ordanis proclamatioun to be maid that na ftesche be sauld nor eittin on Frydayor
Setturday within the housis of this toune, cukes housis or utheris, under the pane of fyve
pundis sa oft as ony man beis apprehendit doing in the contrair.
Edinburgh Burgh Records, iv, 13
In the beginning of the next year 1563, proclamation was made commanding all men to
absteane from flesh in Lent, under a pecunial pain; which was expressed not to be for cause
of relligion, but to save the yong fouls and beasts.
Lord Herries, Memoirs, 67
PLAYS
Closely associated with the keeping of Festivals and other Holy days was the performing of
plays, and while at first certain latitude appears to have been exercised by the Reformers in
their attitude towards such performances, it is not long until this tolerance completely
disappears and the practice was explicitly condemned.
59
The said day, anent the supplicatioun gevin be Maister Patrick Authinlek for procuring
licence to play the comede mentionat in Sanct Lucas Evuangel of the forlom sone1, upon
Sunday the first day of August nixt to cum, the seat hes decemit first the play to be revisit be
my Lord Rectour, Minister, M. Johnne Rutherfurd Provest of Sanct Salvatour Colleage, and
Mr. James Wilke Principal of Sanct Leonardis Colleage, and gyf they find na faIt thairintill
the sam to be playit upon the said Sunday the first of August, swa that playing thairof be
nocht occasioun to wythtdraw the pepil fra heryng of the preaching, at the howre appointed
alsweil eftir nune as befoir nune.
Register of the Kirk Session of St. Andrews, 396
1
the prodigal son
This yeir in the monethe of July [1572], Mr Jhone Davidsone, an of our Regents, maid a play
at the mariage of Mr Jhone Colvin, quhilk I saw playit in Mr Knox presence, wherin,
according to Mr Knox doctrine, the castell of Edinbruche was besiged, takin, and the Captan,
with an or twa with him, hangit in effigie.
Diary of Mr. James Melvill, 22
Because certain inhabitants of this town, as well against the express command of the civil
magistrate, as against the Minister's prohibition in pulpit, have played Corpus Christi Play
upon Thursday the 6th of June last (1577), whilk day was wont to be called Corpus Christi
Day, to the great slander of the Church of God and dishonour of this haill town, and because
the said play is idolatrous, superstitious and also slanderous, ... (Incomplete.)
Kirk Session Register of Perth
(Spottiswood Soc. Misc., ii, 233)
To the Baillies of Aberdeen
That thay suld inhibite and expresslie pumshe the superstitious keping of festuall dayis usit of
befoir in tyme of ignomnce and papistrie, and all playes and festing at thai tymes.
Aberdeen Ecclesiastical Records, 19
Forsamikle as it is considered, that the playing of Clerk playes, comedies or tragedies upon
the Canonical parts of the Scripture, induceth and bringeth with it a contempt and profanation
of the same; therefore It is thoght meit and concludit, That no Clerk playes, comedies or
tragedies be made of the Canonicall Scripture, alsweill new as old, neither on the Sabbath day
nor worke day, in tyme comeing; the contraveiners heirof, (if they be Ministers) to be secludit
fra thair functioun, and, if they be uthers, to be punischit be the discipline of the Kirk: and
ordaines ane article to be given in to sick as sitts upon the policie, that, for uther playes,
comedies, tragedies, and uthers profane playes as are not made upon authentick partes of the
Scripture, may be considderit befor they be proponit publicklie, and that they be not playit
upon the Sabboth dayes.
Booke of the Universall Kirk, 322-3
Anent the supplicatioun given in be the toun of DumferIine, for liberty to be granted them to
play upon a Sunday afternoon, a certain play which is not made upon the Canonical parts of
60
the Scripture: The Assemblie refuses to give libertie to the Bailzie of Dumfermling to play
upon the Sonday afternoone, a certaine play quhilk is not made upon the Canonicall parts of
the Scripture, in respect of the act of the Assemblie past in the contrair.
Ibid., 375
61